This contribution intends to explore patients’ lived experience, with a focus on the temporal dimension. On the basis of a qualitative study that led me to interview persons with Parkinson’s disease, caregivers, and medical professionals, I develop an empirical and philosophical investigation of the temporalities surrounding the implementation of deep brain stimulation in Greece. I raise the issue of access to DBS medical care, and show how distinct temporalities are implied when the patients face such a matter: that of linear (...) time, linked with the medical discourse, the bureaucratic time linked to administrative and financial hurdles in the implementation and maintenance of DBS, and the technological time of the body/technology fusion. I consider initially the impact of technology and health care settings on the lived experience of patients and the enactment of multiple bodies which are interrelated with the social world. I then expand my analysis in order to show that this experience cannot be a solipsistic one, or specific to one physician/patient relationship. It is fully socially shaped. (shrink)

The paper examines the attainment and adequacy of informed consent in an ethnographic–discursive study on gynecological visits involving doctors, patients, and nurses. Starting from a theoretical discussion on informed consent and the principles upon which it relies, the paper highlights the changes and the adjustments that these principle undergo in practice, from the planning of the research till later stages of the researcher’s fieldwork and data recording. Analyses first focus on the informed consent as a written artifact and show how (...) the description of the study indexes the prospective participants’ identity, as well as, it works in favor of the researcher’s (or, other institutional representatives such as the managers of the Hospital) accountability. Then, the authors focus on instances of audio and video recorded doctor–patient–nurse interactions in which information is reformulated by the doctors, in such a way as to anticipate and/or respond to the nurses’ and patients’ concerns with regards the project (such as, the risk of exposure to the public). The analysis of these episodes carry ethical implications, in that they alert that patients, nurses, and doctors may be not equally knowledgeable about the project and that they can be conceded unequal opportunities to have their interpretations and identity performances acknowledged and inscribed on the tape. (shrink)

Although disgust is recognized as a common and prominent emotion in healthcare, little is known about how healthcare professionals understand, experience and conceptualize disgust. The aim of the study was to gain an in‐depth understanding of how nursing and midwifery students experience, understand and cope with disgust in their clinical work. Interviews were transcribed verbatim and analysed using interpretative phenomenological analysis (IPA). Six participants (all women: two nursing students, four midwifery students) from a university in the South of England were (...) interviewed. Four superordinate themes with eight subthemes were identified. Overall, findings suggest that participants experience both moral and physical disgust; however, they find it difficult to talk about and use other terms to describe their experience. Findings are discussed through the lens of social identity theory, to understand the relevance of professional identity and how this might further maintain the disgust taboo. The strategies participants have developed in order to cope with disgust are explored and understood within the current healthcare climate. Future research should focus on ways of addressing the experience of disgust by healthcare professionals in order to improve the quality of care provided, especially in the climate of the COVID‐19 crisis. (shrink)

O negócio é assim: o caboclo vai casar. Então ele resolve convocar os companheiros pra ajudar a fazer sua casinha de sapé. Sai mais cedo da feira, vai pra bodega do Severino, lá onde costuma guardar sua peixeira. Os amigos vão chegando e ele explica.: - “Tô querendo casá. Já inté falei com o padre. Vai sê de hoje a oito dias. Tô convidando vocês pra me ajudá a levantá minha casinha amanhã que é sabo (sábado). Já tá tudo lá: (...) os caibro, os cipó, as vara, o barreiro... Vô matá um bode e fazê um pirão pra nóis comê – (a buchada é por conta de dona Josenice). Assim que a casinha ficar de pé a gente faz um forró pra encarcá bem o chão da sala.”. (shrink)

... É quase uma aldeia onde moro - a Barra do Jucu. Vim em busca de mim mesma (e penso que me encontrei) numa casa simples em rua de chão de terra, na paz tranquila do canto dos passarinhos, nas pegadas beira-mar.

Nuvens baixas, pesadas, sombrias vestem o dia de melancolia... mas nem sempre está no céu que nos cobre a iminência de um temporal - por vezes está numa sensação, num presságio, numa angústia sem nome - ou que traz todos os nomes: inquietação, esgotamento, ansiedade, impotência, desolação, saudades que se enredam no poente do inesquecimento.

Systems evolve in order to adjust and survive. The paper’s contribution is that this evolvement is inadequate without an evolutionary telos. It is argued that without the presence of self-destruction in multiple levels of our existence and surroundings, our survival would have been impossible. This paper recognises an appreciation of auto-catastrophe at the cell level, in human attitudes (both as an individual and in societies), and extended to Earth and out to galaxies. Auto-Catastrophic Theory combines evolution with auto-catastrophic behaviours and (...) innovative machinery by offering new themes of understanding their merging such as (a) protogenic and deuterogenic auto-catastrophic processes, (b) protogenic and deuterogenic survival processes, and (c) ‘alive’, partially ‘alive’, and non-‘alive’ systems. The value of self-destruction relies on a numerical stability within a system and correlational relationships between systems. Auto-Catastrophic Theory provides novel justifications why artificial intelligence: (a) is crucial to overcome the extinction of humanity (via H+), (b) is crucial to offer indirect survival of humanity (by saving its history), and (c) is at the same time a threat for humanity. These novel justifications and themes, developed by combining evolution with catastrophe as well as innovative machinery, expand our knowledge of how best to handle fresh challenges ahead. (shrink)

John Krosbein is thought to have been active in the second half of fourteenth century and as such his commentary on De plantis is an isolated case, which lengthens the Pseudo-Aristotelian text's re...

_ Source: _Volume 11, Issue 1, pp 46 - 70 In this article, I analyze the idea of “stepping into the void”, which can be traced in the thinking of both Proclus and Damascius, but which sets their perspectives apart. Thus, I show how Proclus warns us that to speak about the absolute principle, taking it as an object of thought, is a negative “stepping into the void” that should be avoided. On the contrary, I show that Damascius starts from (...) this warning and tries to prove that the only adequate manner in which we can trace the absolute principle and approach it is precisely through “stepping into the void,” yet, this time, in a positive sense, as a constant attempt to understand that the principle is an absolute void which reverses our discourse. (shrink)

ObjectiveThere have been increased efforts to implement medical ethics curricula at the student and resident levels; however, practising physicians are often left unconsidered. Therefore, we sought to pilot an ethics and professionalism curriculum for faculty in obstetrics and gynaecology to remedy gaps in the formal, informal and hidden curriculum in medical education.MethodsAn ethics curriculum was developed for faculty within the Department of Obstetrics and Gynaecology at a tertiary care, academic hospital. During the one-time, 4-hour, mandatory in-person session, the participants voluntarily (...) completed the Oldenburg Burnout Inventory, Handoff Clinical Evaluation Exercise, University of Missouri-Kansas City School of Medicine and overall course evaluation. Patient satisfaction survey scores in both the hospital and ambulatory settings were compared before and after the curriculum.ResultsTwenty-eight faculty members attended the curriculum. Overall, respondents reported less burnout and performed at the same level or better in terms of patient handoff than the original studies validating the instruments. Faculty rated the professionalism behaviours as well as teaching of professionalism much lower at our institution than the validation study. There was no change in patient satisfaction after the curriculum. However, overall, the course was well received as meeting its objectives, being beneficial and providing new tools to assess professionalism.ConclusionThis pilot study suggests that an ethics curriculum can be developed for practising physicians that is mindful of pragmatic concerns while still meeting its objectives. Further study is needed regarding long term and objective improvements in ethics knowledge, impact on the education of trainees and improvement in the care of patients as a result of a formal curriculum for faculty. (shrink)

A tradição judaico-cristã crê na existência de um ser supremo transcendente que, por um ato de vontade, cria o mundo e os seres humanos, dando a estes o livre-arbítrio para escolher entre o bem e o mal. QUando Espinosa (1632-77) afirma: "Deus, ou seja, a Natureza", ele subverte essa crença. DEmonstra que o ser absoluto é imanente ao universo e que todas as coisas são efeitos necessários de sua ação.SÃo inúmeras as interpretações da obra de Espinosa; alguns consideram até que, (...) para ele, a liberdade humana é impossível. NEste livro que é fruto de mais de trinta anos de estudos, Marilena Chaui opõe-se a tal visão e mostra que a imanência de Deus à Natureza é a condição necessária para a existência dos seres individuais e para a sua liberdade.PRêmio Jabuti 2000 de Melhor Livro de Ciências Humanas e Educação. (shrink)

Dans cet article, nous nous concentrons sur le problème du principe premier chez Damascius. La question est celle de savoir dans quelle mesure la discursivité – le fait d’en parler – affecte ce problème et l’accès de notre pensée. Bien que le principe premier se veut indicible, toute tentative de le suggérer ne nous rend qu’une image discursive et donc inadéquate de lui. Toute tentative de raffiner notre perspective sur le principe ne fait que nous en éloigner d’avantage. Quelle est (...) alors la solution de Damascius? Comment peut‑on toujours parler du principe, tout en le reconnaissant indicible? Quel est le rôle du discours dans la saisie du principe? Peut‑il devenir plus qu’une entrave? Nous analysons la manière dont Damascius comprend son propre discours sur le principe et comment il transforme ce discours inévitablement inadéquat, en une manière de produire la conscience du principe. Le principe n’est pas décrit, mais plutôt rendu manifeste par un véritable “travail d’enfantement” (ὠδίς) de la pensée. Nous analysons les manières de ce travail d’enfantement, afin de montrer comment l’indicible se manifeste à travers lui, sans recevoir une expression concrète, qui risquerait de le transformer en objet de notre pensée. Nous montrerons que le travail d’enfantement n’est pas le signe de l’impossibilité de saisir le principe et d’un indépassable tourment qui accablerait la pensée à cause de cette incapacité. Au contraire, il représente une manière indirecte, non‑descriptive, mais très technique et rigoureuse, dont on peut obtenir la conscience de l’indicible, dans le cadre du discours et par sa médiation. (shrink)

Negli ultimi vent’anni si è instaurato nella filosofia analitica un clima confusamente naturalistico, in cui non sempre si è distinto tra il progetto di riportare ricerche tradizionalmente filosofiche entro l’ambito delle scienze naturali e l’idea che la filosofia stessa sia “continua con la scienza”, cioè che non ci sia una distinzione di principio tra ricerche scientifiche e ricerche filosofiche. Questa seconda idea si contrappone alla tradizionale immagine, che vuole la filosofia come un’i...

Wittgenstein and Quine are usually regarded as standing in opposition to each other, as the former is an antinaturalist who defends the separation of science and philosophy while the latter naturalistically insists on the continuity of science and philosophy. On the other hand, they both claim to provide an analysis of our conceptual scheme “from within” and reject the very idea of a first philosophy. Wittgenstein’s investigations take normativity into account, whereas Quine appears to be uninterested. Can naturalism, in some (...) form, countenance normativity or is it bound to be reductionist about it? I suggest that Wittgenstein’s conceptual analysis should be read as exemplifying a form of non-reductionist ontological naturalism that sees man as a natural species, while admitting that the normativity that inheres in the rules we follow cannot be understood on the basis of natural science. (shrink)

Wittgenstein and Quine are usually regarded as standing in opposition to each other, as the former is an antinaturalist who defends the separation of science and philosophy while the latter naturalistically insists on the continuity of science and philosophy. On the other hand, they both claim to provide an analysis of our conceptual scheme “from within” and reject the very idea of a first philosophy. Wittgenstein’s investigations take normativity into account, whereas Quine appears to be uninterested. Can naturalism, in some (...) form, countenance normativity or is it bound to be reductionist about it? I suggest that Wittgenstein’s conceptual analysis should be read as exemplifying a form of non-reductionist ontological naturalism that sees man as a natural species, while admitting that the normativity that inheres in the rules we follow cannot be understood on the basis of natural science. (shrink)

Negli ultimi vent’anni si è instaurato nella filosofia analitica un clima confusamente naturalistico, in cui non sempre si è distinto tra il progetto di riportare ricerche tradizionalmente filosofiche entro l’ambito delle scienze naturali e l’idea che la filosofia stessa sia “continua con la scienza”, cioè che non ci sia una distinzione di principio tra ricerche scientifiche e ricerche filosofiche. Questa seconda idea si contrappone alla tradizionale immagine, che vuole la filosofia come un’i...

The theory of spontaneous generation was developed by Aristotle, mainly in his biological works. In Aristotle, this issue was linked with some significant doctrines, such as that of pneuma. In medieval thought, the theory was known as generatio ex putrefactione. Albert the Great addresses it not only to explain the generation of certain animals, such as insects, but also to elucidate the generation of certain plants. Moreover, in Albert the Great’s De vegetabilibus, putrefaction is conceived as a process that simply (...) pertains to the life of plants: putredo is one of the three principles of plant generation, meaning that plants need putrefaction to germinate and grow, even if seeds initially bring them about. In Albert’s explanation, there is only a thin line between spontaneous and conventional generation in plants, so that putrefaction and generation are two symbiotic concepts in the vegetal world. (shrink)

This article proposes an analysis of the sources used in Albert the Great’s De vegetabilibus to explain the compilative strategy with which the Dominican master tries to reconstruct the botanical science. Following a classification of the genres, the main encyclopaedic, lexicographical, medical and pharmacological sources that influenced the work of the doctor universalis are listed. It is also aimed at analysing the interest that motivates Albert’s content choices. In this way, the work is put in relation to the main texts (...) that constituted the botanical panorama, outlining the innovation of its contribution. (shrink)

In his De vegetabilibus Albert the Great elaborates a complex physiological explanation in order to describe the vital functions of plants. This explanation is based on some relevant medical doctrines, such as that of radical moisture and digestion, which Albert translates from human into plant physiology. On the basis of these doctrines, Albert develops an intricate system of moistures, by means of which he detailedly explains the generation of each part of plants, such as the leaves, flowers and fruits. In (...) this study, after briefly reconstructing the history of these doctrines, the main aspects of Albert’s plant physiology will be analysed. (shrink)

In his De vegetabilibus Albert the Great elaborates a complex physiological explanation in order to describe the vital functions of plants. This explanation is based on some relevant medical doctrines, such as that of radical moisture and digestion, which Albert translates from human into plant physiology. On the basis of these doctrines, Albert develops an intricate system of moistures, by means of which he detailedly explains the generation of each part of plants, such as the leaves, flowers and fruits. In (...) this study, after briefly reconstructing the history of these doctrines, the main aspects of Albert’s plant physiology will be analysed. (shrink)

The change of plant species, that is the transmutatio plantarum, is a crucial topic, which raises significant philosophical problems. Here, almost unnoticed, hides a significant moment of the proce...

This article discusses the problem of the ineffable in Damascius’ treatises De principiis and In Parmenidem. I argue that the ineffable—which is the ultimate principle proposed by Damascius—is also the theme that underlies the whole frame of the reality, in his perspective. Each level of reality that he discusses comes into play on the background of the original attempt to suggest the ineffable principle. Each of them—One, unified, soul, material forms, matter and sensible realm—tries to approximate and suggest the previous (...) level and thus, eventually, the ineffable itself. Consequently, each level of reality develops its own degree of ineffability, and therefore presents itself to our mind in an aporetical manner. It is impossible for our mind to reveal in an exhaustive and noncontradictory fashion even the levels closest to us. The aporiai that are specific for every part of reality are eventually consequences of the original aporia of an absolute and unique principle that governs everything. (shrink)

Marilena Vlad Cet article se focalise sur le concept de lumière dans les traités du Pseudo-Denys l’Aréopagite Sur les noms divins et La théologie mystique. Le but de l’analyse est de montrer que la lumière n’est pas seulement un nom divin, mais qu’elle a un rôle beaucoup plus complexe dans la pensée de Denys. Premièrement, c’est la lumière qui rend possible le déploiement de tous les noms divins. En outre, elle explique le sens et le fonctionnement du nom divin (...) de « bien ». La lumière est l’essence de ce nom, aussi que de tous les autres noms divins, qu’elle parcourt et unit en une structure originaire. Enfin, son ultime suppression — qui identifie la lumière à son contraire absolu, la ténèbre — engage la suppression de tous les autres noms divins et lumières théologiques, ce qui ouvre vers les plus hauts mystères de la théologie. (shrink)

Dans cet article, nous discutons la première partie de l’aporie du principe premier énoncée par Damascius dans son Traité des premiers principes. La question qui se pose est de savoir quelle est la source de cette aporie qui met face à face le principe et le « tout » de la pensée et de la réalité. L’hypothèse que nous allons argumenter consiste à dire que c’est précisément le sens spécifique du « tout » chez Damascius qui est responsable pour cette (...) aporie. Nous allons discuter la dynamique interne de ce « tout » qui empêche que le principe soit situé « au-delà du tout ».In this article, we discuss the first part of the aporia of the first principle formulated by Damascius in his treatise De principiis. We are trying to identify the source of this aporia that opposes the principle and “all things”. The hypothesis that we are going to argue is that it is precisely the specific sense of the ‘all’ in Damascius’ thought that is responsible for this aporia. We will discuss the inherent dynamics of this ‘all’, which prevents that the principle be situated “above the all”. (shrink)

Entrevista de Marilena Chaui conce­dida a Silvana de Souza Ramos, no dia 08 de setembro de 2022, nas dependências do Instituto de Estudos Brasileiros (IEB/USP), instituição que abriga o Fundo Gilda de Mello e Souza.

This paper focuses on Socrates’ intention of examining the Delphic oracle that concerns him. I argue that Socrates does not start out by refuting an apparent meaning of the oracle, as it has been suggested, but rather reacts to the perplexing posture in which the divine message places him. In this sense, the message—which becomes a lifetime mission for Socrates—has a performative sense, even though it does not have an explicit, prescriptive form. I try to show that Socrates’ philosophical life (...) can be understood as a constant attempt to examine, as well as to prove the oracle, and that Socrates’ defense is a final examination and proof of the oracle. (shrink)

Această carte discută problema fundamentală a neoplatonismului – cea a unui principiu de dincolo de ființă și de gândire – în operele celor mai importanți reprezentanți ai acestui curent filozofic: Plotin, Porfir, Iamblichos, Proclus și Damascius. Este vorba despre una dintre cele mai pasionante înfruntări din istoria filozofiei, care pornește de la câteva indicații enigmatice din dialogurile lui Platon, referitoare la sursa cunoașterii și a ființei lucrurilor. Depășind distincția platonică dintre lumea sensibilă și cea inteligibilă, filozofii neoplatonici au căutat să (...) înțeleagă principiul absolut, numit unu sau bine, care face posibilă lumea inteligibilă însăși și realitatea în ansamblul ei, dar care trece astfel dincolo de ființă și de gândire. Volumul de față urmăreşte modul în care evoluează căutarea principiului – cu intriga, desfăşurarea şi deznodământul ei –, dezvăluind disputele interpretative, directe sau indirecte, ce se ţes între filozofii neoplatonici. Miza analizei este aceea de a arăta că, departe de a reprezentaun „dat“ dogmatic inflexibil, problema principiului de dincolo de fiinţă nu încetează să se adâncească şi să se reformuleze, cu mereu alte dificultăţi, de-a lungul tradiţiei neoplatonice. (shrink)

Cet ouvrage part d’une question simple dans son énoncé et pourtant complexe dans sa solution : c’est la question du principe unique et absolu du tout. Pourquoi et comment en parler? En quoi résident sa nécessité, son importance et son sens pour la pensée? Cette question trouve une réponse radicale à la fin de la tradition néoplatonicienne, notamment chez Damascius, dans son Traité des premiers principes. Bien que ce problème ait toujours été présent sous le calame des philosophes héritiers de (...) Platon (à commencer par Plotin), ce n’est qu’à la fin de cette tradition – et dans sa phase éminemment critique – que le principe premier a été abordé frontalement, par l’entremise du doute radical, afin d’en acquérir une certitude ultime et d’identifier sa présence subtile dans la réalité, ainsi que dans la pensée elle-même. (shrink)

In this article, I discuss Plotinus. critique of the peripatetic idea of the divine intellect as first principle. As I am trying to show, Plotinus accepts the unity of the intellect as self-thinking, and, even more than Aristotle, he emphasizes this unity. Yet, he insists on the necessity of a principle that is even higher and simpler than the intellect. Eventually, intellect proves to be the unity of a plurality, though it is the most unitary being. I discuss the dual (...) nature of the intellect: both as thinking and as being, intellect is both unitary and plural. Starting from this, I analyze Plotinus' arguments of the absolute one as first principle, above intellect. (shrink)

In this article, I discuss Plotinus. critique of the peripatetic idea of the divine intellect as first principle. As I am trying to show, Plotinus accepts the unity of the intellect as self-thinking, and, even more than Aristotle, he emphasizes this unity. Yet, he insists on the necessity of a principle that is even higher and simpler than the intellect. Eventually, intellect proves to be the unity of a plurality, though it is the most unitary being. I discuss the dual (...) nature of the intellect: both as thinking and as being, intellect is both unitary and plural. Starting from this, I analyze Plotinus' arguments of the absolute one as first principle, above intellect. (shrink)

In this article I discuss the perspective of Dionysius the Areopagite regarding the problem of the absolute Good. I begin with a short outline of the main Neoplatonic ideas concerning the identity between the One and the Good. I then try to show how, in Dionysius’ thinking, the role of the Good changes. The Good appears as the source of all procession and it aquires more and more names, as the procession advances. However, I also try to show the reverting (...) manner in which these names act. (shrink)

This article analyzes the concept of self-constitution in Damascius’ treatises De principiis and In Parmenidem. On the one hand, I try to see how self-constitution functions within the framework of reality. I identify the different levels of self-constituted reality, showing that each of these levels is also constituted by the absolute One, which is the cause of all things. Self-constitution is present throughout the process in which the One is slowly in labor towards plurality, starting from the highest level of (...) intelligible being down to the level of the particular soul. On the other hand, I also try to show how self-constitution appears at a discursive level. In this context I discuss its crucial role in Damascius’ interpretation of the second and third hypotheses in Plato’s dialogue Parmenides. (shrink)

Dans cet article, nous nous concentrons sur le problème du principe premier chez Damascius. La question est celle de savoir dans quelle mesure la discursivité – le fait d’en parler – affecte ce problème et l’accès de notre pensée. Bien que le principe premier se veut indicible, toute tentative de le suggérer ne nous rend qu’une image discursive et donc inadéquate de lui. Toute tentative de raffiner notre perspective sur le principe ne fait que nous en éloigner d’avantage. Quelle est (...) alors la solution de Damascius? Comment peut‑on toujours parler du principe, tout en le reconnaissant indicible? Quel est le rôle du discours dans la saisie du principe? Peut‑il devenir plus qu’une entrave? Nous analysons la manière dont Damascius comprend son propre discours sur le principe et comment il transforme ce discours inévitablement inadéquat, en une manière de produire la conscience du principe. Le principe n’est pas décrit, mais plutôt rendu manifeste par un véritable “travail d’enfantement” de la pensée. Nous analysons les manières de ce travail d’enfantement, afin de montrer comment l’indicible se manifeste à travers lui, sans recevoir une expression concrète, qui risquerait de le transformer en objet de notre pensée. Nous montrerons que le travail d’enfantement n’est pas le signe de l’impossibilité de saisir le principe et d’un indépassable tourment qui accablerait la pensée à cause de cette incapacité. Au contraire, il représente une manière indirecte, non‑descriptive, mais très technique et rigoureuse, dont on peut obtenir la conscience de l’indicible, dans le cadre du discours et par sa médiation. (shrink)

One of the major difficulties that the Neoplatonic tradition had to face concerns the relationship between the transcendence and the causality of the first principle. As transcendent, the One – or the absolute Good – must be above the intelligible being, completely different from its nature. As the first cause of the whole reality, the One is still conceived in a certain connection to the intellect. In this article, I discuss the philosophical background of this problem and Proclus’ attempt to (...) solve the apparent contradiction between causality and transcendence. Proclus puts these two aspects in agreement, by stressing the superiority of the principle and by making of it a non-being par excellence. (shrink)