English Summary: Self and the spirit : the modern subject in Christian idealistic nationalism and Rolf Lagerborg's cultural radicalism in Finland c. 1800-1914.

This study aimed to determine the extent to which the principles of privacy and equality were observed during diagnostic genetic testing according to views held by patients or child patients' parents (n = 106) and by staff (n = 162) from three Finnish university hospitals. The data were collected through a structured questionnaire and analysed using the SAS 8.1 statistical software. In general, the two principles were observed relatively satisfactorily in clinical practice. According to patients/parents, equality in the post-analytic phase (...) and, according to staff, privacy in the pre-analytic phase, involved the greatest ethical problems. The two groups differed in their views concerning pre-analytic privacy. Although there were no major problems regarding the two principles, the differences between the testing phases require further clarification. To enhance privacy protection and equality, professionals need to be given more genetics/ethics training, and patients individual counselling by genetics units staff, giving more consideration to patients' world-view, the purpose of the test and the test result. (shrink)

The care of patients should be professional, human and humane. This is an ethical issue. The words human (inhimillinen) and humane (ihmisläheinen) have different meanings in the Finnish language. At Kuopio University Hospital (1200 beds), in Finland, it was decided to provide patients with professional and humane caring. Ethical values differ for different groups of people. Therefore humane caring was assessed by questioning both hospital patients (n = 160) and staff (n = 196). The data were subjected to content analysis. (...) The result was that the values obtained for both patients and staff were similar. Five descriptive categories of humane caring emerged. To discover what kind of caring was provided for patients, the categories were operationalized into 66 criteria and a questionnaire was drawn up on the basis of these criteria. The data for evaluation of the quality of caring were collected from patients (n = 1708). The data were analysed using cross-tabulations and the chi-squared test; sum variables were calculated for the five standards. The results suggest that special attention should be paid to vulnerable patient groups (e.g. the elderly and the young). One means of ethical management is to support our staff to care more humanely by discussing with them the results of this study, setting standards and criteria for humane caring and what this means in practice. It is hoped our caring will therefore be more humane. (shrink)

According to the Home Literacy Model (Sénéchal & LeFevre, 2002, 2014), young children can be exposed to two distinct types of literacy activities at home. First, meaning-related literacy activities are those where print is present but is not the focus of the parent–child interaction, for example, when parents read storybooks to their children. In contrast, code-related literacy activities focus on the print, for example, activities such as when parents teach their children the names and sounds of letters or to read (...) words. The present study was conducted to expand the Home Literacy Model by examining its relation with children’s engagement in literacy activities at home and at school as Finnish children transitioned from kindergarten to Grades 1 and 2. Two facets of children’s engagement were examined, namely, children’s independent reading at home and their interest in literacy activities. Finnish children (N = 378) were tested and interviewed at the ends of kindergarten, Grade 1, and Grade 2. Mothers completed questionnaires on their home literacy activities at each test time, and they reported the frequency with which their children read independently twice when children were in grade school. Tested was a longitudinal model of the hypothesized relations among maternal home literacy activities (shared reading and teaching of reading), children’s reading skills, independent reading, and their interest in literacy activities/tasks as children progressed from kindergarten to Grade 2. Stringent path analyses that included all auto-regressors were conducted. Findings for a revised model that excluded child interest extended previous research in four ways. First, the frequency of shared reading and teaching of reading at home predicted the frequency of children’s independent reading one year later. Second, children with stronger early literacy skills in kindergarten read independently more frequently once they were in Grade 1. Third, parents adapted, from kindergarten to Grade 1, their teaching behaviors to their children’s progress in reading, whereas shared reading decreased over time. Fourth, children’s own reports of interest in literacy activities were mostly not linked to other variables. Taken together, these results add another layer to the Home Literacy Model. (shrink)

Mentalization is the capacity to perceive and interpret behavior in terms of intentional mental states, to imagine what others are thinking and feeling, and is a concept that has taken the psychological and psychoanalytic worlds by storm. This collection of papers, carefully edited by Fredric Busch, clarifies its import as an essential perspective for understanding the human psyche and interpersonal relationships. The book is divided into theoretical, research and clinical papers, reflecting how the investigators thoughtfully and purposefully pursued each (...) of these goals. Those involved in identifying mentalization have also made consistent efforts to measure and research the concept. Thus, in addition to expanding the theoretical bases and implications of mentalization and identifying clinically useful applications, the authors describe research that scientifically grounds the concept. _Mentalization _addresses and expands upon a number of implications of mentalization. These include: What are the broader implications for mentalization with regard to social and evolutionary development? How does mentalization interdigitate with other psychoanalytic models? How is mentalization systematically assessed? What clinical correlates have been found? How do we understand variations in the capacity for mentalization, even within a given individual? What are the applications of mentalization in the clinical arena, including specific disorders? Readers of this volume will find their clinical work to be more productive and their view of the human psyche broadened. (shrink)

Empirically successful scientific theories are intellectual hurricanes. They flood lowlands set aside for worries about definitions. They carry away philosophical reflections that are less dense than the accumulated scientific findings that give these storms their strength, and they fundamentally reshape the conceptual landscape. The history of scholarship reveals that once an empirically corroborated scientific theory explains and predicts phenomena in some domain noticeably better than the available alternatives (whether those alternatives are scientific theories or not), among experts at least, the (...) process of conceptualizing those phenomena, thereafter, mostly floats along on the surface of debates about the comparative scientific merits of that theory and its competitors. Earlier debates about definitions lose most of their interest until new theories arise that generate new, less easily managed empirical findings in the pertinent domains. Across the centuries, the fates of such concepts as ‘inertia’ and ‘planet’ are fitting illustrations of these patterns, as are, more recently, the fates of such concepts as ‘gene’ and ‘deciding’ (aka “decision making”). (shrink)

Photo by Jonathan Ford on Unsplash ABSTRACT Since 2008, an average of twenty million people per year have been displaced by weather events. Climate migration creates a special setting for a duty to rescue. A duty to rescue is a moral rather than legal duty and imposes on a bystander to take an active role in preventing serious harm to someone else. This paper analyzes the idea of expanding a duty to rescue to climate migration. We address who should have (...) the duty and to whom the duty should extend. The paper discusses ways to define and apply the duty to rescue as well as its limitations, arguing that it may take the form of an ethical duty to prepare. INTRODUCTION Climate migration creates a special setting for a duty to rescue. A duty to rescue is a moral rather than legal duty and imposes on a bystander to take an active role in preventing serious harm to someone else. Examples of circumstances range from person-to-person intimate rescue to saving those in poverty, even in distant parts of the world.[1] Since 2008, an average of twenty million people per year have been displaced by weather events.[2] Circumstances like being thrust from homes under the threat of fire, mudslide, and flooding vary greatly from long-term changes like land becoming too arid for crops or temperatures increasing annually gradually pushing up the number of heat-related deaths, with the area slowly becoming uninhabitable. Imminence in fleeing affects resettling and need for rescue with important implications for how the duty to rescue might apply. This paper reevaluates the ethical framing of the duty to rescue and, while it is arguably a stretch, applies it to climate migration. Climate migration has become common and is expected to increase due to rises in sea level, increases in weather events that make areas uninhabitable, and changes to land that preclude farming or other necessary land uses. We argue that a duty to rescue may help highlight who has moral obligations to whom. Because the problem is so large in scope, we suggest a change in the ethical limits to humans' duty to rescue other humans who are in distress. We imagine an expansion or extension of the duty to rescue to meet some of the basic needs created by climate migration. Yet how it should expand, and how much depend on ethical framing and practical limitations. l. Expanding the Geographical Boundaries Two commonly recognized emergencies, Hurricane Katrina in the case of weather events and the current COVID-19 pandemic, provide a historical and current backdrop to evaluate ethical obligations as more disasters displace people. A significant reassessment of the ethical scope of an obligation to rescue in the case of weather events will be limited by the ability to render aid to those in distress in the case of a planet-wide weather catastrophe. The problems may overwhelm the ability to rescue or the reasonableness of attempting rescue. The extent of the moral obligation borne by humans to other humans in the case of a weather event has been largely defined by its locality and limited geographic influence. Whether we are imagining the scope of ethical obligation in the case of hurricane, flood, tornado, drought, or wildfire events, the perceived ethical obligation is significantly defined by the limited impact of these weather events on people outside the zone of the weather event's direct impact, yet close to that zone. A hurricane affecting New Orleans will not have immediate impact on the residents of California or even those on the northeast coast of the United States until a later time. Wildfires in the Pacific Northwest do not impair the ability of those in the rest of the country to come forward with assistance. But as climate migration crosses international borders, and climate events occur simultaneously in many regions, a more expansive duty to rescue may provide the ethical impulse to help those who live afar or migrate long distances. In this respect, the need for help in the event of widespread climate migration due to global warming is more like a pandemic than a weather event. Its broad impact area diminishes the capability of nearly the entire balance of the human population to help due to those populations' awareness that they will, in short order, have the same need for the same resources, from the same cause. Those living near current flood zones may find their historically safe havens are also a flood zone. Those previously best positioned to rescue may find themselves also needing to relocate. Thus, we may observe the need for new rescuers. ll. The Rule of Rescue The Rule of Rescue as defined by Al Jonsen describes the moral impetus or knee jerk reaction to save identifiable people facing death.[3] A duty to rescue has since been expanded beyond imminent death and beyond the near and identifiable. But there are limitations. For example, by most accounts, the ethical duty tends not to require extreme bodily risk or financial depletion. In comparing Good Samaritans to humanitarians, Scott M. James argues the duty to rescue arises from unique dependence, but the ethical obligation to help strangers through humanitarian aid is of a different nature.[4] The wrongness of failing to help is arguably more egregious when one is in a unique position to help. Like in the tragedy of the commons, where there is no unique positioning, when the global community is called upon to help, each individual in it may feel less obliged to do so. Climate migration falls in between—it requires helping strangers, yet it may move forward without anyone seeing themselves as uniquely positioned to help until those strangers become part of communities, at which time, there may be more moral justification to help a community member in need. Generally, arguments about Good Samaritans hinge on extraordinary acts, praiseworthy because they are acts of compassion, not obligation. Now all US states have Good Samaritan laws[5] which protect helpers from liability for help gone wrong or for a failure to succeed once engaged in an act of rescue. Extraordinary help as a moral good is thus somewhat encouraged through legal protection, but not imposed. Conversely, jobs like firefighting, search and rescue, and emergency medical care tend to oblige employees to take on risks that would be extraordinary if undertaken by the average bystander, yet they are rendered ordinary rescue as part of the job. Three states, Minnesota, Rhode Island, and Vermont have a broad duty to rescue, adding legal considerations to an otherwise moral conundrum. The laws do not require bystanders to take on risk for the sake of rescuing strangers.[6] The moral duty will require looking beyond law, but it is unclear how the moral duty to rescue should be distributed in the case of climate migration. A bare minimum would prevent taking advantage of newcomers, paying sub-minimum wage, and discriminating against them. Yet such a minimum is hardly rescue. lll. An Ethical Rather than Legal Duty The difficulty in defining the duty to rescue as a legal obligation is that it is difficult to determine the extent of risk a rescuer ought to be required to take. The nature of this ethical duty is also arguably tied to the experiences of both the rescuer and the rescued. There are subjective aspects like what someone perceives as a danger that make it difficult to write enforceable laws requiring rescue. It is one thing to expect a rescuer to step into several inches of relatively warm water to lift a person lying face down in a pond and enable them to breathe. It is something altogether different to expect that rescuer to dive into frigid water and attempt to extricate someone trapped in a submerged automobile. As the legal philosopher H.L.A. Hart observed, it is always easier to define application of the core intention of any rule, whether law or ethical norm. It is more difficult to create legal certainty about how the law applies to what he described as “penumbra circumstances”. In the case of a hurricane, it is easier to define what surplus resources are available in areas geographically remote from the impact of the storm and demand, as a moral obligation, that those nearby but outside the area provide assistance. It is more difficult to obligate people, organizations, or governments to supply a quantity of medication or some number of ventilators to an adjacent community when they expect to imminently need them for their own community. In the early stages of climate migration, the ethics of extreme weather event assistance, a common application of the duty to rescue, will be useful and appropriate. The rising sea levels first experienced by island nations in the South Pacific[7] will not render those living in other coastal communities, those with greater available “high ground”, unable to supply resources to those in need. But when sea level rise and climate change affect more communities simultaneously, albeit in varying degree, the task of defining what response is ethically obligatory becomes increasingly complicated. Pinpointing the obligations of those communities which are resource rich to those communities which are resource deprived, and of those partly affected to those more severely affected may become necessary. The limitations of the traditional duty to rescue could expand to meet the needs. lV. Contribution to the Problem Many argue that the duty to rescue may depend on any appropriate claim of those needing rescue. One issue is whether preferential claims among those who can identify the source of the harm should call for a greater duty or whether everyone in need should be approached as like candidates for rescue, shaping the duty as equal across those on the receiving end. As climate change does have human-made causes, there are strong arguments to impose a greater ethical duty on any entity that caused the climate-related problems leading to the mass exodus. While the global north is often implicated in pollution that causes migration, industries like energy, transportation, and agriculture are tied to climate change and associated with significant greenhouse gas emissions.[8] Practices like directing agriculture to less sustainable single crop growth generally made land less farmable. Yet it is difficult to place blame and identify specific causal relationships as most migration is due to many factors. A movement toward greater accountability can be reframed as a greater duty to rescue, a duty to engage in the extraordinary. The fossil fuel industry, for example, should have a larger obligation than the average person. Similarly, some may argue anyone unjustly enriching themselves while contributing to climate change or people who over-consume have an elevated duty to rescue.[9] Climate change lawsuits demonstrate an eagerness to hold governments and corporations accountable, despite difficulty proving causation. V. The Most Vulnerable One ethical dimension of climate migration that remains unexplored is how a duty to rescue applies to vulnerable populations who stand to be left behind or unable to migrate without assistance. Researchers from the Global North working across the Global South are increasingly observing the phenomenon of ethics dumping, where the research ethics of some countries are imposed on research subjects in other countries.[10] In that vein, rescuers should be careful not to impose unwelcome cultural standards or exploit people who are in the process of migrating. There is a gap in discussions reflecting voices that have been left out. The duty to rescue is incomplete without an attempt to understand the ethical experiences of those being rescued. The actual people affected by climate migration who are the least likely to have the means to migrate, or to do so without extreme hardship, should have a voice informing the global community including those in a position to carry out rescue. People who have the means and are young and healthy may easily make decisions to avoid the catastrophic consequences that climate migration brings. However, what about those who are left behind? For example, especially recognizing cultural differences, the homeless community, disabled community, refugees, the elderly community, and women[11] and children may suffer differently and call for more attention. In some parts of the world, human rights are severely constrained. An ethical duty to rescue, with many considerations and variables, may be more justified in the case of those most in need. As climate migration continues and increases significantly, it may be reasonable to ask the local and global community to focus on those least well positioned to migrate successfully. In this context, the use of phenomenology to understand the lived experiences of those migrating, sometimes termed “ethical experiences”, may help flesh out how a duty to rescue takes shape. The discussion of duty and obligation requires an articulation of the ethical experiences (how the local community in need of rescue views the proposed rescue). Then, the obligation to interpret the duty as ‘one shall not’ or ‘one must’ can be focused on the migrants’ needs rather than the rescuers’ feelings of obligation.[12] A revised theory of the duty to rescue taking into account the asymmetrical experiences of communities involved could ensure that the needs of people whose living situations, gender, ethnicity, age, or race impact their ability to even begin the migration process are considered. In this discussion, the rescuing is directed toward communities /collectives of persons migrating, whether at once or across a period of time. Often, the climate migrant may not be in a state to articulate the nature of this event when it happens, given its subjective proximity. Yet, when communities are given the space and opportunity to articulate their shared values, the ethical action of rescue derives its meaningfulness from the community rather than the rescuers. In other words, allowing climate migrants to explain their feelings can add complexity to what some see as a binary receiver-giver (of rescue) dynamic. This is necessary because the concept of vulnerable populations is fraught with problematic assumptions. There have been various definitions and criteria to determine what would constitute vulnerable populations.[13] For example, the United Nations Framework Convention on Climate Change[14] identifies and assesses vulnerable populations. These criteria may be helpful. However, they do not provide the full picture. Rather than identifying categorical criteria of vulnerable populations, engaging with people who are experiencing climate migration and listening to their current experiences and concerns helps determine need. Knowing what people need may prevent the kneejerk reaction to label people who are quite resilient yet have appropriate needs “vulnerable”. Proceeding with caution is important because the duty to rescue has hierarchical underpinnings of "us" and "them." Often when people swoop in to save, there are good and bad consequences of the intervention. We should proceed with caution because often the helper misses the actual needs of those in need. The only way to combat this would be to make sure that people are empowered to inform those agencies that are able to help. In addition to more practical approaches, large scale oral histories could allow those who have migrated already to share their experiences. It would be important to capture the lived experiences of people who are already experiencing the consequences of climate migration or of other migration like that due to political or economic extreme events. These experiences could shape our analysis of whether people in fact wish for rescue. If so, further conversations can determine best actions as well as give important insight into what resources might be necessary to empower people now and in the future. Vl. A Duty to Rescue as a Duty to Prepare If we view Good Samaritans as going above and beyond, then a duty to rescue, something ethically compelled, must bring rescue out of the framework of charity and place it in the context of humanity and obligations. Such a view would also support expanding the geographical reach of the otherwise more proximate duty. The duty may be stronger and take shape in a more workable way if it applies to preparing places expecting to see an influx of people due to climate migration and to helping those most in need. The duty may arise out of expectations of what type of community the place welcoming those migrating due to climate should be—does it want to offer good housing, schooling, and medical care as well as economic opportunity to new people? And if so, at what cost, or with which risks? If the newcomers are viewed as community members rather than strangers, a model of acceptance may lead to better preparation. Some considerations like whether the actions will reasonably help the persons in need of rescue[15] will shape the application of a duty to rescue in the context of climate migration. Similarly, ensuring that people have the chance to articulate their values may help communities support the newcomers. New relationships should not be defined as migrant and rescuer. Voluntariness in participation and not forcing any action deemed rescue would help ensure the human rights of those migrating. In the United States, President Biden issued an executive order addressing impending climate migration steeped in a duty to prepare by making plans for resettlement and to address the impact of climate migration.[16] Vll. At What Risk? As we investigate the ethical obligations to meet even basic needs, we must also ask what level of risk is ethically compelled. There is an extraordinary need to integrate newcomers successfully, but it is difficult to stretch an ethical duty to rescue to require all the prerequisites for successful climate migration. Even defining success would create deep ethical arguments. As observed in almost all migrations, extraordinary charitable acts may be the key to success, while an ethical duty to rescue must try to require the important government and community-based basics and ensuring respect for human rights. That is, the migrating people should be rescued from circumstances that contradict basic human rights. Rather than comparing communities to bystanders, mere places where people will arrive and need to hash out how to find housing, jobs, education, and opportunity, a duty of preparation may be the key to rescue those disenfranchised by migration. There are cultural, personal, physical, psycho-social, and geopolitical issues surrounding how to best help those needing to permanently relocate. Ethics arguments will certainly range from “do nothing”, which may fail people, to “do everything”, which could waste taxpayer money in futile over-preparation while failing to actually help. Communities must avoid planning exclusively for one scenario only to have it not take place. Striking the balance, a duty to rescue as it could apply to climate migration should set goals of societal integration, and providing the basics like education, housing, food, health care, and job opportunity, the precursors to flourishing. Recommending the extraordinary, morally preferred but perhaps not compulsory, when charitable actors are participating, or when wrongdoers are compensating, may be more workable than seeing the duty to rescue as compelling people or local governments to take on significant financial and personal risk for newcomers. While humanitarian ethics supports helping everyone, it is likely that people who resettle in advance of a need to flee will find themselves with more choices and opportunities. Help is warranted for those with more dire needs. Preparing for them may do just that. Vlll. Rescue Prior to Migration and Rescue in the Process of Resettlement The duty to enable the migration in the first-place hints to the inadequacy of a duty to prepare. The traditional duty to rescue perhaps steps in if rescue looks like those geographically just out of harm's way rescuing those in danger. That resembles the traditional moral requirement, or duty to rescue according to the Rule of Rescue. Humanitarian aid typically provided by many institutions makes sense and is in place, although financial support for additional humanitarian aid is always needed. Despite having moved to purportedly more capable communities, migrant communities may be able to develop more egalitarian orders of living. Rather than continually being identified as having been rescued, it is important to make sure people keep or make social ties during and after migration. Immigrants often face social isolation.[17] Small shifts in gestural language also have the potential to welcome people and show they are valued. For instance, some migrants may not like questions like “Where are you from?” and “What brings you here?” as they emphasize differences over fitting in. CONCLUSION The ethical duty to rescue should be expanded to better match those in need of relocation with a welcome environment and the resources needed to achieve success and fully integrate socially and culturally. Expanding a dialogue that includes the voices of people who have recently migrated whether due to violence, poverty, or climate, could properly frame the extent of the duty. If we are to apply the duty of rescue to climate migration, rescuers should avoid labeling people vulnerable, dependent, or needy, although there is reason to focus on those whose needs are the most dire. A soft duty to rescue people during the course of climate migration can come in the form of preparation. People will need help finding housing, education, access to food, and employment. Ultimately, to help them help themselves may be the best goal. While the obligations should be borne differently by people, whether due to a special responsibility, or a special relationship that creates a clearer duty, the global community must prepare for its role in rescuing those displaced by climate events. By helping those displaced at the start of the climate migration process according to a more commonly held notion of the duty to rescue, and by preparing to incorporate newcomers successfully according to an expanded duty to rescue, effectively a duty to prepare, countries that take on climate refugees may find themselves rewarded by the cultural diversity and workplace talents that people bring. A duty to those at a distance is a reasonable expansion of the duty to rescue. But what one ought to do in the global community varies somewhat from the traditional Rule of Rescue. - [1] Singer, P. (1972). Famine, Affluence, and Morality. Philosophy and Public Affairs, 1(3): 229-43. [2] Irfan, U. (2022, March 16). Why We Still Don’t Yet Know How Bad Climate Migration Will Get. Vox. https://www.vox.com/2022/3/16/22960468/ipcc-climate-change-migration-migrant-refugee, citing the International Panel on Climate Change (IPCC) (2022). Sixth Assessment Report, Climate Change 2022, Impacts, Adaptation, and Vulnerability. https://www.ipcc.ch/report/ar6/wg2/ [3] McKie, J., Richardson, J. (2003) The Rule of Rescue. Social Science & Medicine, 56(12): 2407-2419. https://doi.org/10.1016/S0277-9536(02)00244-7. [4] James, S.M. (2007). Good Samaritans, Good Humanitarians. Journal of Applied Philosophy, 24(3):238-254. [5] Overview of Good Samaritan laws. https://worldpopulationreview.com/state-rankings/good-samaritan-law-states [6] Fifield, J. (2017, Sept. 19). Why It’s Hard to Punish ‘Bad Samaritans’. Stateline Blog, Pew Charitable Trusts, https://www.pewtrusts.org/en/research-and-analysis/blogs/stateline/2017/09/19/why-its-hard-to-punish -bad-samaritans [7] Cassella, C. (2019). There’s a Climate Threat Facing Pacific Islands That’s More Dire Than Losing Land, Science Alert, https://www.sciencealert.com/pacific-islanders-are-in-a-climate-crisis-as-rising-sea-levels-threaten -water; Hassan, H. R., and Cliff, V. (2019). For Small Island Nations, Climate Change is not a Threat. It’s Already Here, World Economic Forum, https://www.weforum.org/agenda/2019/09/island-nations-maldives-climate-change/ [8] For example, Lyons, K. (2019). Australia Coal use is Existential threat to Pacific Islanders, The Guardian. https://www.theguardian.com/world/2019/aug/12/australia-coal-use-is-existential-threat-to-pacific-is lands-says-fiji-pm [9] Cripps, E. (2013). Climate Change and the Moral Agent: Individual Duties in an Interdependent World. Oxford: Oxford University Press. [10] Schroeder, D., Chatfield, K., Singh, M., Chennells, R., and Herissone-Kelly, P.. Ethics Dumping and the Need for a Global Code of Conduct. In Cham. (Ed.)(2019). Equitable Research Partnerships. SpringerBriefs in Research and Innovation Governance. Springer. 2019. https://doi.org/10.1007/978-3-030-15745-6_1 [11] Giudice L.C., Llamas-Clark E.F., DeNicola N., Pandipati, S., Zlatnik, M.G., Decena, D.C.D., Woodruff, T.J., Conry, J.A. (2021). Climate Change, Women’s Health, and the Role of Obstetricians and Gynecologists in Leadership, International J Gynecol Obstet, 155(3), 345-356. 10.1002/ijgo.13958 [12] See Ferrarello, S. and Zapien, N. (2020). Ethical Experience: A Phenomenology, Bloomsbury. (for understanding phenomenological determinants of ethical action). [13] McLeman, R.A., Hunter, L.M., (2010). Migration in the context of vulnerability and adaptation to climate change: insights from analogues. Wiley Interdiscip Rev Clim Change, 1(3): 450-461. [14] Least Developed Countries Expert Group. (2018). Considerations Regarding Vulnerable Groups, Communities and Ecosystems in the Context of the National Adaptation Plans: United Nations Framework Convention on Climate Change. [15] Jecker, N.S. 2013. "The Problem with Rescue Medicine." J Med Philos, 38(1):64-81. [16] White House Report. (February 9, 2021), Executive Order (E.O.) 14013, “Rebuilding and Enhancing Programs to Resettle Refugees and Planning for the Impact of Climate Change on Migration.” (calls on the National Security Advisor to prepare a report on climate change and its impact on migration. “This report marks the first time the U.S. Government is officially reporting on the link between climate change and migration.” https://www.whitehouse.gov/briefing-room/presidential-actions/2021/01/27/executive-order-on-tackling -the-climate-crisis-at-home-and-abroad/ [17] Torres, J.M., Casey, J.A. (2017) The centrality of social ties to climate migration and mental health. BMC Public Health, 17: 600. https://doi.org/10.1186/s12889-017-4508-0. (shrink)

Mathematical modeling is a convenient way for characterization of complex ecosystems. This approach was applied to study the dynamics of zooplankton in Lake Sevan (Armenia) at different stages of anthropogenic eutrophication with the use of a novel method called discrete modeling of dynamical systems with feedback (DMDS). Simulation demonstrated that the application of this method helps in characterization of inter- and intra-component relationships in a natural ecosystem. This method describes all possible pairwise inter-component relationships like “plus–plus,” “minus–minus,” “plus–minus,” “plus–zero,” “minus–zero,” (...) and “zero–zero” that occur in most ecosystems. Based on the results, a working hypothesis was formulated. It was found that the sensitivity to weak external influence in zooplanktons was the greatest during the mid period of eutrophication in Lake Sevan, whereas in the final stages of eutrophication, an outbreak in the biomass production of cyanobacteria was evident. To support this approach, a weak external disturbance in the form of magnetic storm was used to see its effect on species Daphnia longispina sevanica. A statistically significant correlation between the frequency of magnetic storms and the number of this species was revealed and an increase in the number of toxic cyanobacteria species as a consequence of eutrophication. This paper, for the first time, suggests a DMDS method, to diagnose impact of anthropogenic eutrophication on environment. (shrink)

A readable and popular history of the Middle Ages from a Protestant perspective, approached primarily through studies of key personal figures. Although the history is detailed, the philosophical comments are not subtle; e.g., that Anselm's ontological argument "is obviously defective, for a definition of terms need not be a statement of fact".--R. C. N.

The primary means for psychotherapy interaction is language. Since talk-in-interaction is accomplished and rendered interpretable by the systematic use of linguistic resources, this study focuses on one of the central issues in psychotherapy, namely agency, and the ways in which linguistic resources, person references in particular, are used for constructing different types of agency in psychotherapy interaction. The study investigates therapists' responses to turns where the client complains about a third party. It focuses on the way therapists' responses distribute experience (...) and agency between the therapist and the client by comparing responses formulated with the zero-person to responses formulated with a second person singular pronoun that refers to the client. The study thus approaches agency as situated, dynamic and interactional: an agent is a social unit whose elements are distributed in the therapist-client interaction. The data consist of 70 audio-recorded sessions of cognitive psychotherapy and psychoanalysis, and the method of analysis is conversation analysis and interactional linguistics. The main findings are that therapists use the zero-person for two types of responses: affiliating and empathetic responses that distribute the emotional experience between the client and the therapist, and responses that invite clients to interpret their own experiences, thereby distributing control and responsibility to the clients. In contrast, the second person references are used for re-constructing the client's past history. The conclusion is that therapists use the zero-person for both immediate emotional work and interpretative co-work on the client's experiences. The study suggests that therapists' use of the zero-person does not necessarily attribute “weak agency” to the client but instead might strengthen the clients' agency in the sense of control and responsibility in the long term. (shrink)

This paper will show that if we take conventional ethics seriously, then there is no moral justification for business profits. To show this, we explore three conventional ethical theories, namely Christian ethics, Kantian ethics and Utilitarian ethics. Since they essentially reject self-interest, they also reject the essence of business: the profit motive. To illustrate the relationship, we will concretize how the anti-egoist perspective expresses itself in business and business ethics. In business, we look at what many businesses regard as proof (...) of their virtue. In business ethics, we look at what many business ethicists say about the relationship between morality and self-interest and, thus, the profit motive. Ultimately, we will argue that conventional ethics can, at most, only justify the means of business, but not the end of business. (shrink)

Public sector institutions are increasingly investing resources in data collection and data analytics to provide better public services at lower cost, to anticipate demand for services, to identify high-risk groups, and to develop targeted interventions. Prior research has shown that the media shape understanding of the possibilities of technology and creates related expectations. In this article we explore how artificial intelligence and emerging data-driven technologies are made familiar and by whose voices they are talked about in the media. Empirically, we (...) explore communication materials and media coverage from the joint AI experiment between the City of Espoo and Tieto Corporation in 2017–18. In this experiment, Tieto Corporation combined customer data from the City of Espoo’s social and health care and early childhood education from 2002–2016 and analysed this data using artificial intelligence methods. Theoretically, we draw on the tradition of the social construction of technology and especially its branch that focuses on the domestication of technologies. The results show that the means of narration used by the media – repetition and highlighting the voice of the representatives of the institutional actors involved in the AI experiment – strengthen the agency and interests of the parties involved as well as their visibility in the media, while reducing the space for possible critical discussion. We argue that this way, AI is made familiar and acceptable to citizens and in public services in Finland. (shrink)

The present study aimed to examine how to improve the effectiveness of moral exemplar-applied interventions based on the pillars of the Self-Determination Theory (SDT) framework, autonomy, competence, and relatedness. Past research has mainly focused on the relatedness and attainability of moral exemplars for predicting motivation outcomes. The data for this study consisted of synthesized data sets from previous studies examining the motivational impacts of distinct moral exemplars and intervention methods. The main syntheses for these data sets used Multilevel Modeling (MLM) (...) focusing on relatability, attainability, and intervention methods, corresponding to relatedness, competence, and autonomy in the SDT, respectively, as predictors. In general, there was a significant interaction effect between the attainability or relatability, and the intervention method. Autonomous instruction methods, which support autonomy, were demonstrated to boost motivational outcomes. Implications from this study support the employment of SDT to examine the use of moral exemplars in moral education and were consistent with previous exemplar studies. (shrink)

Emotion in Interaction offers a collection of original studies that explore emotion in naturally occurring spoken interaction.

This article identifies the moral premises of contemporary business ethics. After analyzing thirty business ethics texts, the article shows that many business ethicists hold the conventional view that being moral is altruistic. This altruistic perspective logically implies a negative evaluation of self-interest and the profit motive, and business. As a result, the prevailing attitude in mainstream business ethics is that without altruistic restraints businesspeople are inclined to lie, steal, and cheat, not create and earn wealth through honest production and voluntary (...) trade. Therefore, the central concern in current business ethics is to curb businesspeople morally, not to empower them in their self-interested desire to make money. In the final analysis, the article shows how the anti-egoist assumptions manifest themselves in a moral prejudice against business, leading to a biased, unfair, and misleading account of the business world. (shrink)

This article examines an interrogative construction with which recipients in Finnish interactions treat the co-participant's prior action as having exhibited a stance that was overstated. A key element in the interrogative is the intensifier niin which foregrounds the scalar character of its head word and suggests that the place it points to is too high on the scale. We will show that the niin-interrogative can target something the co-participant explicitly mentioned or only implied, and it can have in its scope (...) either the prior turn or a longer stretch of talk. Niin-interrogatives form one means for indicating that the co-participant's claim departed from some normal way of perceiving social life, and they orient to a moral norm of walking the golden mean. As compared to other ways of dealing with exaggeration, a niin-interrogative allows the recipient to express her disagreeing stance in a fashion that avoids an open conflict. (shrink)

Rawls scholarship has not paid much attention to Rawls's early methodological writings so far, pretty much focusing on thereflective equilibrium(RE) which he is understood to have adopted inA Theory of Justice. Nelson Goodman's coherence-theoretical formulations concerning the justification of inductive logic inFact, Fiction and Forecasthave been suggested as the source of the RE. Following Rawls's methodological development in his early works, we shall challenge both these views. Our analysis reveals that the basic elements of RE can be located in his (...) ‘Two Concepts of Rules’ essay. We shall further show that the origins of RE go all the way back to Aristotle's methods of ethics, as RE accords with the methodology entitledsaving the appearances(SA) in recent Aristotle scholarship. (shrink)

The five-part relief series The Development of the Human Soul by the Finnish sculptor Sigrid af Forselles is a monumental work consisting of five large plaster reliefs. The artist’s esoteric interests have been noted in previous research, but their impact on her art has not been properly analysed. The first part of the relief series, which has for its subject a theme from Scandinavian mythology, belongs to the collections of the Finnish National Gallery, while the other parts, with seemingly Christian (...) content, are situated in the Kallio Church in Helsinki. The separation of the parts and the apparent inconsistency in the thematic structure of the series has caused confusion among those who have attempted to interpret it as a whole, although occasionally a possible Ttheosophical inspiration has been suggested. This article presents the first attempt at a more profound, esoteric interpretation of the series, arguing that its main theme is a spiritual evolution that attaches itself to the idea of progress and liberation through art. The narrative evolves from materiality and physical strength towards spirituality and immateriality. (shrink)

In this article I discuss the problem of embodied subjectivity, viewed from the perspective of spatiality. The questions I address arise from my ethnographic study on chronic pain. My main argument is that, in contrast to philosophical understanding of space as an a priori, or as a container, space and spatiality are shaped and reshaped through the body in pain. What characterizes most patients' experiences of space is movement. This can be understood through Merleau-Ponty's phenomenological theory of the lived body (...) but needs in addition a cultural contextualization. Because of biomedical thinking, in Western settings chronic pain is liminal. It does not fit the biomedical categories of disease or space. This profoundly shapes patients' understanding of their subjectivity as homeless, and their experience of spatiality as estranged and exiled. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 11.2 (2003) 170-184 [Access article in PDF] Music Education and LawRegulation as an Instrument Marja Heimonen Sibelius Academy, Helsinki, Finland Introduction Of all the fine arts, music has the greatest influence on passions; it is that which the law-giver must encourage most: a piece of music written by a master inevitably touches the feelings and has more influence on morality than a good (...) book, which convinces reason without affecting our habits. (Napoleon 1797) 1This essay examines the relationship between music education and law and focuses on extra-curricular music education for children and adolescents. 2 The tension between the general (law) and the particular (individual needs of each pupil) is described. However, achieving harmony is important both in law and in music. A composer may create a composite piece of music (order) out of fragments (disorder) 3 just as a judge creates order when he or she decides a legal case, or a law-giver enacts a statute that takes account of different kinds of interests of people usually represented by political parties or associations.The concept of freedom is also important both in music and in law. It has been stated that there is no freedom without boundaries. Legal norms that usually restrict the freedom of human behavior have an important role in creating [End Page 170] freedom: they can guarantee opportunities and circumstances for musical activities.In this paper certain legal aspects related to music education are approached in the light of two principles: the right to education and freedom in education. One of the aims is to discover what kind of regulative model would be suitable and would actually promote music education. The right to education refers to the right to music education and to the duty of the state to secure the relevant conditions and circumstances, whereas freedom in education refers to individual needs and choice regarding the content. The intention is to describe the educational and legal issues as they presently are particularly in Sweden, England, Germany, and Finland, and in the process of doing this to raise additional questions. Law as an Instrument The subtitle of this essay, "Regulation as an Instrument," refers to Aristotle's ideas about the law as a means of moral education. 4 In his view, the state has to educate its individual citizens in the exercise of virtue, since living according to virtue means living in harmony with one's own nature, this being the proper end of the individual. 5 Aristotle referred to virtue as a disposition that demands long and careful exercise. Thus, for him and his followers, the law becomes an instrument in moral education. 6Aristotle argued that moral education is one of the functions of music 7 because music has the power of forming character. 8 He was of the opinion that virtues manifest themselves in forms of activity. For instance, in order to acquire correct musical taste and judgment, free men should learn to play musical instruments; music education should include participation in actual playing. In general, Aristotle stressed the importance of education: "It is clear then that there should be laws laid down about education, and that education itself must be made a public concern." 9Aristotle's ideas on the good life have become the basis for many thinkers, especially communitarians. Liberal concepts, such as those presented by Ronald Dworkin, can be compared with communitarian conceptions of "the good" and the role of the state in promoting it. Liberal and communitarian approaches may be integrated as they are in "moral individualism" where the aim is to find a way to promote the moral development of an individual in a pluralistic, multicultural society. 10 The integration of communitarian and liberal views should help in finding a way to justify a positive role for the state in producing conditions and circumstances for the good, flourishing life. The content of a good life should not be directed by the state, although in practice the state cannot be completely neutral. Music is a part of the good life... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Response to Frede V. Nielsen, “Didactology as A Field of Theory and Research in Music Education”Marja HeimonenFrede Nielsen describes the two main aspects of music pedagogy as the normative (and prescriptive) and the descriptive (and analytical) aspects. As a precondition for his discussion, he explores some important concepts and terms such as Didaktik. He argues that it is impossible to translate and transfer certain concepts into English. The (...) German tradition, however, has influenced Scandinavian pedagogical discussion and the content of pedagogical terms and concepts in Denmark and Finland is usually congruent with German terminology. Therefore, Nielsen analyzes the German concepts carefully.An example from my own experience as a teacher of both pedagogy and didactics at the Helsinki Conservatory/Polytechnic may throw some light on this [End Page 98] matter from the Finnish perspective. The traditional title of the subject "piano pedagogy" (offered to students who aim to become instrumental teachers) was changed to "piano didactics" some years ago. The content of this course also changed in that alongside practical work (teaching) theoretical courses were also included. The reason for this change was expressed in the same terms that Nielsen presents in his paper: Didaktik (in Finnish didaktiikka) signifies both a theoretical and a practice-oriented approach to teaching.According to Nielsen, the principal question concerning Didaktik is What is the essential content in music education? This is a philosophical (as well as a legal) issue concerning the aims of education and the matter of who has the right to decide the content. These kinds of matters can also be drawn on a larger canvas: the education of human beings generally. Music education (especially in the context of general education) is not only concerned with the skills that will enable pupils to become competent musicians. On the contrary and more profoundly, it aims to broaden the mind and expand the possibilities of thought and feeling. According to several researchers (such as Estelle Jorgensen, Anthony E. Kemp, David Best, Matti Huttunen, and Heidi Westerlund) music teachers should cultivate a wide understanding of the meaning of education so that music education can relate to human experience and social practices.Nielsen has created four paradigms that might be used when the content of music teaching is formulated. The point of departure may be (a)the subject itself, music, (b)the pupil's culture (or the local culture); in other words, the micro-cultural level, (c)the social problems or conditions of democracy (the macro-cultural level), and/or (d)the fundamental existential condition of human beings. These paradigms do not exclude one another. I consider their function to resemble that of legal principles: they have to be weighed and balanced in a particular situation and context. One or several may, for some time, take priority and push the others into the background just as Nielsen argues. Legal principles are not used as legal rules, but they are "strong" as rules.Legal rules have been compared with rails: rules and regulations (just as rails) are either followed or not. This comparison to a train running on rails also clarifies the relationship between legal regulations and human behaviour: most of these rules are obeyed by habit without profound thinking about aims and principles (c.f. Nielsen's paradigms) behind the legal texts.The most important question Nielsen attempts to raise is the relationship between music and pedagogy (Didaktik). He points out that his aim is not to give normative regulations about what should or should not be taught. Raising questions is an important aim of philosophical research. However, this kind of research may also have normative implications. For instance, philosophical [End Page 99] questions regarding the aims and the content of a subject (such as music) are included in the planning of a National Curriculum (or the National Framework Curriculum formulated by the National Board of Education, as we used to have in Finland). This curriculum is normative: the regulations have to be obeyed when syllabi are formulated in schools at the local level. The Framework Curriculum includes several educational aims; for instance, "a good relationship to music" should be created between the pupil and music. The normative character of this kind of... (shrink)

Im 5. und 6. Jh. n. Chr. war es um Petra, die ehemals blühende Hauptstadt des 106 n. Chr. von den Römern okkupierten Nabatäerreiches, still geworden. Zuvor urbanes Zentrum der Provinz Arabia und Verkehrsknotenpunkt an der Via Nova Traiana, war der Handel seit dem 3. Jh. rückgängig. In den Jahren 363 und 551 von Erdbeben zerstört, begegnet Petra in der frühbyzantinischen Zeit fast nur noch als Verbannungsort von Feinden der Kirche oder des Staates, bevor es zu Beginn des 7. Jh. (...) ganz aus der historischen Dokumentation verschwindet. (shrink)

Im 5. und 6. Jh. n. Chr. war es um Petra, die ehemals blühende Hauptstadt des 106 n. Chr. von den Römern okkupierten Nabatäerreiches, still geworden. Zuvor urbanes Zentrum der Provinz Arabia und Verkehrsknotenpunkt an der Via Nova Traiana, war der Handel seit dem 3. Jh. rückgängig. In den Jahren 363 und 551 von Erdbeben zerstört, begegnet Petra in der frühbyzantinischen Zeit fast nur noch als Verbannungsort von Feinden der Kirche oder des Staates, bevor es zu Beginn des 7. Jh. (...) ganz aus der historischen Dokumentation verschwindet. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Justifying the Right to Music EducationMarja HeimonenIn this study I will explore legal philosophical questions related to music education.1 I will begin by asking, "Is there a right to music education?" and move on to consider what constitutes a right and what kind of music education is at issue. My argument is that there is a right to music education and to a certain kind of music education in (...) terms of content.In the Nordic countries, Finland, Sweden, Denmark, Iceland, and Norway, the right to general music education is based on law. All these countries belong to the Nordic legal culture. They are part of the Continental civil-law system consisting of enacted statutes with abstract norms. Case- and judge-centered common law that develops from decision to decision is used in Anglo-American societies such as the United States and England.2 The law usually leaves the contents of education more or less open.This study explores music education in the light of the ideas of Aristotle and some of his modern followers.3 Philosophers of music education significantly influenced this study, in which I argue that the principal aims of education are connected not only to musical skills, but also to virtues, moral philosophy, and the education of the human being as a whole. My objective is to make the differences [End Page 119] between the aims and content of music education in various societies more explicit and understandable.The right to music education is closely connected to its justification. In practice, music education is justified in terms of internal goods (in other words, by self-justifying values emphasizing personal well-being and self-expression) and external goods (favoring the effective training of future professionals, for instance). I will suggest that external goods should be subordinate to internal goods, and that an optional balance between the two is needed. This balance is achieved through continuous debate in a living tradition that focuses on the holistic view of the aims in music education.However, deeper arguments are needed in justifying the right to music education. According to Estelle Jorgensen, a dynamic and dialectic process characterizes music and education, both of which are part of the changing society and the culture that surrounds them: transformation is ongoing all the time.4 I will argue that music education has an important role not only for the individual, but also for society as a whole, since music could be regarded as an instrument in the teaching of virtues.The question that follows is: what kind of virtues? This essay explores the role of music education in developing one of the fundamental virtues in society, the sense of justice. The role of the music teacher could be compared with that of the judge: to build cases in real practical situations in the framework of general principles, which may be both written (such as law and curricula) and unwritten (tradition). Theory and practice have to go hand in hand—general principles always have to be adapted to individual situations (and not vice versa)—when music educators are acting in the present society.The ApproachThe right to music education includes not only the question of the right of every child and adolescent to receive a certain number of music lessons or to attend a music school. It also involves aspects related to values, aims, and contents. To clarify the complexity of rights in this context, we might think of several levels. The first level of ideological options comprises training for a professional career for which the notion of legal philosophy leans on analytical legal positivism. The second level of ideological options refers to artistic self-expression and the notion of law for this is outlined in terms of "law as culture" and natural law philosophy. The third level consists of the maintenance of societal or cultural values through music education and its notion of legal philosophy is given in terms of the historical school of law and natural law philosophy. A child's rights to music might be regarded as a negative freedom right, with protection against illegal interference on the part of the state, a positive welfare right (an [End... (shrink)

This essay considers the music curriculum from a philosophical perspective, focusing on the tension between freedom (personal autonomy) and discipline (moral and ethical principles). The approach could be characterized as hermeneutical: the aim is to deepen our understanding through discussing the basic arguments for justifying the inclusion of music education in the curriculum. The essay considers if the view of a broad education that nurtures wisdom in pupils with an optimal balance between freedom and discipline could be adapted to music (...) education. A broad music curriculum supporting freedom and pluralist values and nurturing wisdom in pupils within the framework of moral and ethical principles may provide the justification for music education in our present society. (shrink)

Our aim was to study how nurses interpret patient autonomy in end-of-life decision making. This study built on our previous quantitative study, which evaluated the experiences of and views on end-of-life decision making of a representative sample of Finnish nurses taken from the whole country. We performed qualitative interviews with 17 nurses and analysed these using discourse analysis. In their talk, the nurses demonstrated three different discourses, namely, the ‘supporter’, the ‘analyst’ and the ‘practical’ discourses, each of which outlined a (...) certain position for patients and relatives, and a certain identity for the nurses in end-of-life decision making. The nurses’ talk showed notable differences when compared with that of physicians, highlighting the differences that take place in respect of the image of a person’s work, professional culture, professional identification and responsibilities. An important finding was that the nurses often described their participation in end-of-life decision making in terms of indirect influence. (shrink)

Growing up on a farm in early twentieth-century rural Iceland, Karitas Ólafsdóttir, one of six siblings, yearns for a new life. But she is powerless against the fateful turns of real life and all its expectations of women. Pulled back time and again by design and by chance to the Icelandic countryside - as dutiful daughter, loving mother, and fisherman's wife - she struggles to thrive, to be what she was meant to be.

In lieu of an abstract, here is a brief excerpt of the content:Response to Frede V. Nielsen, “Didactology as A Field of Theory and Research in Music Education”Marja HeimonenFrede Nielsen describes the two main aspects of music pedagogy as the normative (and prescriptive) and the descriptive (and analytical) aspects. As a precondition for his discussion, he explores some important concepts and terms such as Didaktik. He argues that it is impossible to translate and transfer certain concepts into English. The (...) German tradition, however, has influenced Scandinavian pedagogical discussion and the content of pedagogical terms and concepts in Denmark and Finland is usually congruent with German terminology. Therefore, Nielsen analyzes the German concepts carefully.An example from my own experience as a teacher of both pedagogy and didactics at the Helsinki Conservatory/Polytechnic may throw some light on this [End Page 98] matter from the Finnish perspective. The traditional title of the subject "piano pedagogy" (offered to students who aim to become instrumental teachers) was changed to "piano didactics" some years ago. The content of this course also changed in that alongside practical work (teaching) theoretical courses were also included. The reason for this change was expressed in the same terms that Nielsen presents in his paper: Didaktik (in Finnish didaktiikka) signifies both a theoretical and a practice-oriented approach to teaching.According to Nielsen, the principal question concerning Didaktik is What is the essential content in music education? This is a philosophical (as well as a legal) issue concerning the aims of education and the matter of who has the right to decide the content. These kinds of matters can also be drawn on a larger canvas: the education of human beings generally. Music education (especially in the context of general education) is not only concerned with the skills that will enable pupils to become competent musicians. On the contrary and more profoundly, it aims to broaden the mind and expand the possibilities of thought and feeling. According to several researchers (such as Estelle Jorgensen, Anthony E. Kemp, David Best, Matti Huttunen, and Heidi Westerlund) music teachers should cultivate a wide understanding of the meaning of education so that music education can relate to human experience and social practices.Nielsen has created four paradigms that might be used when the content of music teaching is formulated. The point of departure may be (a)the subject itself, music, (b)the pupil's culture (or the local culture); in other words, the micro-cultural level, (c)the social problems or conditions of democracy (the macro-cultural level), and/or (d)the fundamental existential condition of human beings. These paradigms do not exclude one another. I consider their function to resemble that of legal principles: they have to be weighed and balanced in a particular situation and context. One or several may, for some time, take priority and push the others into the background just as Nielsen argues. Legal principles are not used as legal rules, but they are "strong" as rules.Legal rules have been compared with rails: rules and regulations (just as rails) are either followed or not. This comparison to a train running on rails also clarifies the relationship between legal regulations and human behaviour: most of these rules are obeyed by habit without profound thinking about aims and principles (c.f. Nielsen's paradigms) behind the legal texts.The most important question Nielsen attempts to raise is the relationship between music and pedagogy (Didaktik). He points out that his aim is not to give normative regulations about what should or should not be taught. Raising questions is an important aim of philosophical research. However, this kind of research may also have normative implications. For instance, philosophical [End Page 99] questions regarding the aims and the content of a subject (such as music) are included in the planning of a National Curriculum (or the National Framework Curriculum formulated by the National Board of Education, as we used to have in Finland). This curriculum is normative: the regulations have to be obeyed when syllabi are formulated in schools at the local level. The Framework Curriculum includes several educational aims; for instance, "a good relationship to music" should be created between the pupil and music. The normative character of this kind of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 11.2 (2003) 170-184 [Access article in PDF] Music Education and LawRegulation as an Instrument Marja Heimonen Sibelius Academy, Helsinki, Finland Introduction Of all the fine arts, music has the greatest influence on passions; it is that which the law-giver must encourage most: a piece of music written by a master inevitably touches the feelings and has more influence on morality than a good (...) book, which convinces reason without affecting our habits. (Napoleon 1797) 1This essay examines the relationship between music education and law and focuses on extra-curricular music education for children and adolescents. 2 The tension between the general (law) and the particular (individual needs of each pupil) is described. However, achieving harmony is important both in law and in music. A composer may create a composite piece of music (order) out of fragments (disorder) 3 just as a judge creates order when he or she decides a legal case, or a law-giver enacts a statute that takes account of different kinds of interests of people usually represented by political parties or associations.The concept of freedom is also important both in music and in law. It has been stated that there is no freedom without boundaries. Legal norms that usually restrict the freedom of human behavior have an important role in creating [End Page 170] freedom: they can guarantee opportunities and circumstances for musical activities.In this paper certain legal aspects related to music education are approached in the light of two principles: the right to education and freedom in education. One of the aims is to discover what kind of regulative model would be suitable and would actually promote music education. The right to education refers to the right to music education and to the duty of the state to secure the relevant conditions and circumstances, whereas freedom in education refers to individual needs and choice regarding the content. The intention is to describe the educational and legal issues as they presently are particularly in Sweden, England, Germany, and Finland, and in the process of doing this to raise additional questions. Law as an Instrument The subtitle of this essay, "Regulation as an Instrument," refers to Aristotle's ideas about the law as a means of moral education. 4 In his view, the state has to educate its individual citizens in the exercise of virtue, since living according to virtue means living in harmony with one's own nature, this being the proper end of the individual. 5 Aristotle referred to virtue as a disposition that demands long and careful exercise. Thus, for him and his followers, the law becomes an instrument in moral education. 6Aristotle argued that moral education is one of the functions of music 7 because music has the power of forming character. 8 He was of the opinion that virtues manifest themselves in forms of activity. For instance, in order to acquire correct musical taste and judgment, free men should learn to play musical instruments; music education should include participation in actual playing. In general, Aristotle stressed the importance of education: "It is clear then that there should be laws laid down about education, and that education itself must be made a public concern." 9Aristotle's ideas on the good life have become the basis for many thinkers, especially communitarians. Liberal concepts, such as those presented by Ronald Dworkin, can be compared with communitarian conceptions of "the good" and the role of the state in promoting it. Liberal and communitarian approaches may be integrated as they are in "moral individualism" where the aim is to find a way to promote the moral development of an individual in a pluralistic, multicultural society. 10 The integration of communitarian and liberal views should help in finding a way to justify a positive role for the state in producing conditions and circumstances for the good, flourishing life. The content of a good life should not be directed by the state, although in practice the state cannot be completely neutral. Music is a part of the good life... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Response to Deborah Bradley, “Oh that Magic Feeling! Multicultural Human Subjectivity, Community, and Fascism’s Footprints”Marja HeimonenDeborah Bradley has written a most interesting paper that is concerned with anti-racism pedagogy and significant musical moments. Her study has a moral and an ethical dimension; the style of writing is fresh and honest, and she is deeply involved in her important theme. In addition, she is able to explore both sides (...) of the same coin: how music education may support not only anti-racism but also fascism.The approach might be characterized as socially and politically oriented philosophical research. I think that it is most important to shed light on philosophical and theoretical concepts and make them clearer through practical examples, and this is how Bradley explores her research subject. The theories and concepts she uses, such as the concept “multicultural human subjectivity,” are clarified not only by theoretical exploration but also through the personal experiences of human beings particularly interviews of choir members.A more coherent structure, and a focus on a theme, might have helped the writer to go deeper in her research subject, but in that case, the paper would have very probably lost its mission for music educators: the promotion of anti-racism as part of critical pedagogy, not only theoretically but also in practice. Moreover, the structure of the paper and its philosophical argumentation might have been clearer if the writer had focused just on the first theme in her paper: the positive effects of music education, especially a world choir music curriculum, argued to promote both self-understanding (connected with identity) and tolerance between different kinds of human beings. But, the writer also decided to explain [End Page 85] the darker side of the same phenomenon, music and music education used for questionable instrumental purposes and ideologies; for promoting fascism, for instance.I think that this turning point is indeed fascinating and it sheds light on the multiple functions of music education in our societies. Music and education in Nazi Germany is taken as an example, but it is not only the specific historical circumstances, the Third Reich, that demonstrates these problems: “freedom” and “democracy” can be interpreted in various ways, and creating “better people” may refer to different kinds of educational aims also in our multicultural world of today. What should music educators do? Should music education be separated from all kinds of social aspects related to moral and ethical education?Bradley raises questions rather than gives answers, which is as valuable as aiming at finding one right answer (that may not exist). Of course, music’s autonomy could be one basis for music education: the aim of music educators could be to teach children to analyze musical structures and to understand musical works cognitively. A Kantian view of pure art, aesthetic experience, morality and beauty, or excellence as the aim of artistic activity might also be taken as an aim in music education. Following these views, the choir director should rather train the choir members to sing purely in rhythm than to concentrate on authentic emotions, promoting their growing into morally conscious and ethically responsible human beings. Philosophically, the debate between an aesthetic approach and a more pragmatic (praxial) one might be found behind the questions addressed in this paper,1 although Bradley rather refers to the German philosopher Theodor W. Adorno’s ideas on music education.Adorno, who lived in the shadow of Hitler’s Germany and Stalin’s Russia, is a multidimensional sociologist, musician, composer, musicologist, and philosopher, whose works have been interpreted in various ways: actually, he not only defends music’s autonomy, but simultaneously argues that the ideal of music’s self-containment is just an illusory projection (of a bourgeois subject). In other words, his dialectical method aims at keeping opposing views together, and his ideas—rooted in critical social theory—have become a source for new critical musicology.2 Adorno was not a music educator or a pedagogue in instrumental or vocal music, and his view of teaching contemporary music for children could, in my view, be regarded almost as questionable as the German views he criticized as fascist: the aim to educate amateur musicians... (shrink)

This article discusses female office workers' own definitions of information technology, based on a study with a group of Finnish office workers, in which they studied and evaluated information systems and analysed their work as well as making proposals for their IT systems. IT is considered as a textuality that is connected with the office workers' subjectivities and their organizational activities. For office workers, defining information systems means a struggle for their own subjectivities. Starting from the concrete practices and interviews (...) with the office workers, the article examines how their 'own' definitions of IT were constructed; how office workers' situated interpretations and textualities interacted; how organizational relations and textualities intervened in the definitions; and how women's mutual support made it possible to approach something that could be considered women's 'own' definitions. (shrink)

The conflict between Christianity and Islam is a core issue for all varieties of European neo-nationalist and nativist right-wing ideo­logical organisation, from populist and far-right parties to extra-parliamentary groups and individuals. As a mundane political-social critique, this defensive and nationalistic form of anti-Islamism focuses on the downsides of mass immigration from Northern Africa and the Middle­ East, stressing the incompatibility of gross gender inequality, sexual intolerance and religiously motivated Islamist terrorism as well as the theocratic sharia system of laws with (...) the secular European model of society. Antisemitism makes an appearance in the guise of the old Nazi concept which portrays ‘World Jewry’ as a community of international financial exploiters, allegedly inspired in their misdeeds by their religion. However, this notion is being countered by a stronger, pro­semitic ideology, portraying the state of Israel as an ally in the struggle against Islam. As ‘traditional’ European religions, Christianity and the different historical and local varieties of paganism serve as important points of positive identification. (shrink)