Conscientious objection has become a divisive topic in recent bioethics publications. Discussion has tended to frame the issue in terms of the rights of the healthcare professional versus the rights of the patient. However, a rights-based approach neglects the relational nature of conscience, and the impact that violating one’s conscience has on the care one provides. Using medical assistance in dying as a case study, we suggest that what has been lacking in the discussion of conscientious objection thus far is (...) a recognition and prioritising of the relational nature of ethical decision-making in healthcare and the negative consequences of moral distress that occur when healthcare professionals find themselves in situations in which they feel they cannot provide what they consider to be excellent care. We propose that policies that respect the relational conscience could benefit our healthcare institutions by minimising the negative impact of moral distress, improving communication among team members and fostering a culture of ethical awareness. Constructive responses to moral distress including relational cultivation of moral resilience are urged. (shrink)

Conscientious objection has become a divisive topic in recent bioethics publications. Discussion has tended to frame the issue in terms of the rights of the healthcare professional versus the rights of the patient. However, a rights-based approach neglects the relational nature of conscience, and the impact that violating one’s conscience has on the care one provides. Using medical assistance in dying as a case study, we suggest that what has been lacking in the discussion of conscientious objection thus far is (...) a recognition and prioritising of the relational nature of ethical decision-making in healthcare and the negative consequences of moral distress that occur when healthcare professionals find themselves in situations in which they feel they cannot provide what they consider to be excellent care. We propose that policies that respect the relational conscience could benefit our healthcare institutions by minimising the negative impact of moral distress, improving communication among team members and fostering a culture of ethical awareness. Constructive responses to moral distress including relational cultivation of moral resilience are urged. (shrink)

The works of Mary Wollstonecraft (1759-1797) ranged from the early _Thoughts on the Education of Daughters_ to _The Female Reader_, a selection of texts for girls, and included two novels. But her reputation is founded on _A Vindication of the Rights of Woman_ of 1792. This treatise is the first great document of feminism—and is now accepted as a core text in western tradition. It is not widely known that the germ of Wollstonecraft’s great work came out of an earlier (...) and much shorter vindication—A Vindication of the Rights of Men (1790), written in the context of the issues raised by the French Revolution. This edition, which follows the model of other Broadview Editions in including a range of materials that help the reader to see the work in the context of its era out of which it emerged, is arranged chronologically, opening with Wollstonecraft’s “other vindication.” It also includes a wide range of other documents in appendices, as well as a comprehensive and authoritative introduction, chronology, and full index. (shrink)

Kathleen Higgins argues that the arguments that Plato used to defend the ethical value of music are still applicable today. Music encourages ethically valuable attitudes and behavior, provides practice in skills that are valuable in ethical life, and symbolizes ethical ideals.

This article is an attempt to develop a measure of ethical sensitivity to racial and gender intolerance that occurs in schools. Acts of intolerance that indicate ethically insensitive behaviors in American schools were identified and tied to existing professional ethical codes developed by school-based professional organizations. The Racial Ethical Sensitivity Test consists of 5 scenarios that portray acts of racial intolerance and ethical insensitivity. Participants viewed 2 videotaped scenarios and then responded to a semistructured interview protocol adapted from Bebeau and (...) Rest. After a 2-week interval, this procedure was repeated. Stability of the REST across time was determined by using the overall test-retest coefficient. Internal as well as interrater consistency was also calculated for each scenario. Overall findings indicate promise for the REST as a reliable measure to assess racial and ethnic sensitivity. (shrink)

A COMPANION TO AESTHETICS This second edition of A Companion to Aesthetics examines questions that were among the earliest discussed by ancient philosophers, such as the nature of beauty and the relation between morality and art, while also addressing a host of new issues prompted by recent developments in the arts and in philosophy, including coverage of non-Western art traditions and of everyday and environmental aesthetics. The volume also canvases debates regarding the nature of representation, the relation between art and (...) truth, and the criteria for interpretation, which are among the most hotly discussed topics in contemporary philosophy. In this extensively revised and updated edition, 168 alphabetically arranged articles provide comprehensive treatment of the main topics and writers in aesthetics. Major additions include historical overviews from the prehistoric to the present and a section on the individual arts. A Companion to Aesthetics will serve students of philosophy, literary criticism, and cultural studies - as well as the educated general reader - both as a work of reference and, with its many substantial essays, as a guide to the best thinking about the arts from the ancient Greeks to the dawn of the twenty-first century. (shrink)

My point of departure is the observation that people ubiquitously turn to aesthetic practices in response to the loss of a loved one. I argue that profound loss catapults the bereaved person into an alternate “world” that differs in marked ways from the world we usually occupy, an alternate world lacking even the basic coherence we need to function. Aesthetic practices facilitate restoration of coherence to our experience, as well as reconnection with the social world and recovery from the breakdown (...) that profound loss involves. While the aesthetic notion of closure is frequently invoked in connection with the needs of the bereaved, I suggest that while containing the emotions experienced in connection with loss is vital if they are to be processed, unrealistic aspirations toward closure can encourage expectations that harm the bereaved. By contrast, I suggest that the aims of aesthetically punctuating experience and communicating through aesthetic gestures are beneficial for helping the bereaved adjust to their new circumstances. (shrink)

My point of departure is the observation that people ubiquitously turn to aesthetic practices in response to the loss of a loved one. I argue that profound loss catapults the bereaved person into an alternate “world” that differs in marked ways from the world we usually occupy, an alternate world lacking even the basic coherence we need to function. Aesthetic practices facilitate restoration of coherence to our experience, as well as reconnection with the social world and recovery from the breakdown (...) that profound loss involves. While the aesthetic notion of closure is frequently invoked in connection with the needs of the bereaved, I suggest that while containing the emotions experienced in connection with loss is vital if they are to be processed, unrealistic aspirations toward closure can encourage expectations that harm the bereaved. By contrast, I suggest that the aims of aesthetically punctuating experience and communicating through aesthetic gestures are beneficial for helping the bereaved adjust to their new circumstances. (shrink)

I argue that the default interpretation of “aesthetics” should be global aesthetics, and that aestheticians should take as standard preparation for work in the field some basic knowledge of aesthetics in various cultural traditions. I consider some of the obstacles that interfere with a move in this direction and some of the steps that might encourage a more inclusive self-conception of the field.

"The publication of the revised edition of Kathleen Marie Higgins's Nicizscbe's Zarathustra is a great boon to Nietzsche scholars and Zarathustra specialists alike, for Higgins's consistently subtle analysis of Nietzsche's bold experiment ...

Daniel Callahan has not simply proposed alterations of important features of the health economy. He has constructed a blue print for society drawing on concepts of what is natural and appropriate to human beings. He is, in effect, establishing a new social order. Like any social order, Callahan's system has its justificatory schemes or founding myths. This paper offers a feminist examination of the functions that these four myths – the concept of a whole of life; the stages of life; (...) a tolerable death; and a reconstruction of the meaning of the aged in terms of sacrifice – fulfill in Callahan's new social order. Callahan's concept of a whole of life reflects the power he assigns to nature, and the futility and harm he associates with attempts to repudiate biological imperatives. It introduces the stages of human life, tolerable death, and aging. The paper critically examines these concepts. Keywords: feminist medical ethics, aging, allocation of medical resources CiteULike Connotea Del.icio.us What's this? (shrink)

Rosenberg argues that a culture of medicine articulates a unique medical vision reflecting scientific ideologies and perceptions, professional values and rewards, career patterns, and the work context of each generation of physicians (Rosenberg, 1987, p. 7) It might be more accurate, however, to recognize multiple cultures of medicine. This papers traces American hospitals' contributions to three specific aspects of certain elite cultures of medicine. Its first section introduces and explores these aspects transhistorically. They are: a stratified paradigm of the physician-patient (...) relationship, the equation of competence with specialization, and a pattern within a stratified model of medicine called the “Lone Ranger syndrome.” A brief historical profile subsequently highlights changes in the structure and function of American hospitals in the 19th century. The three remaining sections chart the ebb and flow of the prominence and power of these specific aspects of elite cultures of medicine across three historical periods: the late 19th century, 1910–1930, and the post World War II era. (shrink)

Nietzsche's Zarathustra is a guide through the convoluted territory of Nietzsche's Thus Spoke Zarathustra. It shows the philosophical significance of the fictional format as a means to simultaneously propose alternatives to traditional dogmas within the Western tradition and reveal the danger of mistaking doctrinal formulations for living philosophical insight.

Other people's music -- Musical animals -- What's involved in sounding human? -- Cross-cultural understanding -- The music of language -- Musical synesthesia -- A song in your heart -- Comfort and joy -- Beyond ethnocentrism.

From our first social bonding as infants to the funeral rites that mark our passing, music plays an important role in our lives, bringing us closer to one another. In _The Music between Us_, philosopher Kathleen Marie Higgins investigates this role, examining the features of human perception that enable music’s uncanny ability to provoke, despite its myriad forms across continents and throughout centuries, the sense of a shared human experience. Drawing on disciplines such as philosophy, psychology, musicology, linguistics, (...) and anthropology, Higgins’s richly researched study showcases the ways music is used in rituals, education, work, healing, and as a source of security and—perhaps most importantly—joy. By participating so integrally in such meaningful facets of society, Higgins argues, music situates itself as one of the most fundamental bridges between people, a truly cross-cultural form of communication that can create solidarity across political divides. Moving beyond the well-worn takes on music’s universality, _The Music between Us_ provides a new understanding of what it means to be musical and, in turn, human. (shrink)

Kathleen Marie Higgins - Nietzsche's Task: An Interpretation of "Beyond Good and Evil" - Journal of the History of Philosophy 40:2 Journal of the History of Philosophy 40.2 270-271 Book Review Laurence Lampert. Nietzsche's Task: An Interpretation of "Beyond Good and Evil." New Haven: Yale University Press, 2001. Pp. x + 320. Cloth, $40.00. Laurence Lampert's new book Nietzsche's Task offers a section-by-section commentary on one of Nietzsche's most influential works, Beyond Good and Evil. The challenge of such (...) a project is to unify the commentary while doing justice to the range of discussions in the original. Lampert answers this challenge by subsuming his interpretation of each section to an overall interpretation of this work and of Nietzsche's philosophical enterprise generally. Lampert argues that Beyond Good.. (shrink)

Kathleen Higgins argues that the arguments that Plato used to defend the ethical value of music are still applicable today. Music encourages ethically valuable attitudes and behavior, provides practice in skills that are valuable in ethical life, and symbolizes ethical ideals.

A philosophical exploration of aesthetic experience during bereavement. In Aesthetics of Grief and Mourning, philosopher Kathleen Marie Higgins reflects on the ways that aesthetics aids people experiencing loss. Some practices related to bereavement, such as funerals, are scripted, but many others are recursive, improvisational, mundane—telling stories, listening to music, and reflecting on art or literature. Higgins shows how these grounding, aesthetic practices can ease the disorienting effects of loss, shedding new light on the importance of aesthetics for personal (...) and communal flourishing. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Gender in The Gay ScienceKathleen Marie HigginsIn his recent novel, When Nietzsche Wept, Irwin Yalom reiterates a common portrait of Nietzsche: a sexist über alles. Much as the quip “Isn’t business ethics a contradiction in terms?” ubiquitously accosts philosophers involved in that subdiscipline, “What’s a nice girl like you doing studying a misogynist like that?” has haunted my career in Nietzsche scholarship. I have never been entirely certain (...) as to whether this ad hominem is more directed at me or at Nietzsche.A sympathetic but jovial colleague played on this ambiguity by remarking, when he heard my topic for this essay, “Yes, that must be an interesting topic for someone who isn’t even shallow.” Yes, Nietzsche did say that women, far from deep, were not even shallow. But does this remark prove him a sexist? Are we even certain what it means?I will attempt to complicate our appraisal of Nietzsche’s alleged sexism by focusing on Book Two of The Gay Science. Considering his passages on women in that book, I will suggest along the way reasons why at least some readings of these as sexist should be rejected. More positively, I will show that these passages urge a reassessment of the relationship between men and women that can be seen as a contribution toward feminist theory (if an unwitting one), and that one of Nietzsche’s intended impacts on his male readers is to initiate a radical revolution in their thinking about women.IThe term “gender” is used advisedly in this context, for Nietzsche made the distinction, common in feminist discussion, between sex (the biological potential to play one role rather than another in [End Page 227] reproduction) and gender (the contingently assigned roles that a society attaches to those who are biologically male or female). Nietzsche urged his readers to recognize the contingency of gender roles and to consider the desirability of changing them.We can hardly begin to consider Nietzsche’s suggestions in these regards, however, without confronting the allegation that Nietzsche was a paradigmatic sexist. Although many of the most important names in Western philosophy have been singled out for feminist censure, Nietzsche is often held up as an exemplar of all that is misogynistic, both in the philosophical tradition and within patriarchy generally. Nietzsche is identified as a misogynist for a variety of reasons. He is seen as an essentialist, an opponent of women’s rights, an enthusiast of masculine virtue, and an advocate of male domination. While none of these attributions may be entirely apt, I agree with Nietzsche’s feminist critics that he was, at least sometimes, too willing to rest content with truisms about women and to vent personal rage in the guise of philosophy.That said, some of the attacks on Nietzsche are both unfair and unfortunate. I am not the only feminist to think so. Maudemarie Clark, Sarah Kofman, Maryanne Bertram, and Deborah Bergoffen have all suggested that certain of Nietzsche’s views offer starting points for feminist theorizing. I will describe some attacks made on Nietzsche by certain other feminists, however, because they represent the popular perspective on Nietzsche (if not that most typical of Nietzsche scholars) and because they indicate certain pitfalls that feminists would do best to avoid.Carol Diethe’s article “Nietzsche and the Woman Question,” for example, criticizes Nietzsche in a number of unwarranted ways. Consider, for example, her complaint that Nietzsche’s conception of the will to power entails an affirmation of the domination of women.If we take his key concept, the will to power, we find that it is so gender based that it practically comes to represent the archetypal phallic symbol. Bernstein describes it as a phenomenon which includes the “will to violate” so that the “feeling of power” (Machtgefühl) is generated, yet when he goes on to mention “Nietzsche’s desire to avoid reducing the will to power to sexuality,” he fails to realize that his own critique has relied heavily on the language of rape and the whole area of male dominance of women which stretches behind words such as “violation.” 1Diethe simply accepts Bernstein’s characterization of Nietzsche’s... (shrink)