Although nursing has a unique contribution to advancing social justice in health care practices and education, and although social justice has been claimed as a core value of nursing, there is little guidance regarding how to enact social justice in nursing practice and education. In this paper, we propose a critical antidiscriminatory pedagogy (CADP) for nursing as a promising path in this direction. We argue that because discrimination is inherent to the production and maintenance of inequities and injustices, adopting a (...) CADP offers opportunities for students and practicing nurses to develop their capacity to counteract racism and other forms of individual and systemic discrimination in health care, and thus promote social justice. The CADP we propose has the following features: it is grounded in a critical intersectional perspective of discrimination, it aims at fostering transformative learning, and it involves a praxis‐oriented critical consciousness. A CADP challenges the liberal individualist paradigm that dominates much of western‐based health care, and the culturalist and racializing processes prevalent in nursing education. It also situates nursing practice as responsive to health inequities. Thus, a CADP is a promising way to translate social justice into nursing practice and education through transformative learning. (shrink)

People who identify as members of religious communities, such as the Amish and Low German Mennonites, face challenges obtaining quality health care and engagement in research due in part to stereotypes that are conveyed through media and popular discourses. There is also a growing concern that even when these groups are engaged in research, the guiding frameworks of the research fail to consider the sociocultural or historical relations of power, further skewing power imbalances inherent in the research relationship. This paper (...) aims at discussing the uses of cultural safety in the context of health research and knowledge translation with groups of people that are associated with a specific religion. Research with the Amish and Low German Mennonites is provided as examples to illustrate the use of cultural safety in this context. From these examples, we discuss how the use of cultural safety, grounded in critical theoretical perspectives, offers new insight into health research with populations that are traditionally labeled as minority, vulnerable, or marginalized, especially when a dominant characteristic is a unique religious perspective. (shrink)

Social justice is consistently upheld as a central value within the nursing profession, yet there are persistent inconsistencies in how this construct is conceptualized, further compounded by a lack of empirical inquiry into how nurses enact social justice in everyday practice. In the current context in which structural inequities are perpetuated throughout the health care system, and the emergency department in particular, it is crucial to understand how nurses understand and enact social justice as a disciplinary commitment. This research examines (...) how nurses' talk and institutional texts discursively construct social justice within the institutional context of the emergency department, and how such discourses shape the enactment of social justice within nursing practice. Guided by Iris Marion Young's theorizing of distributive and systemic social justice paradigms, this Foucauldian discourse analysis draws on emergency department nurses' talk (N = 25 interviews) and institutional documents (N = 27) as key texts that visibilize dominant and excluded discourses of social justice within the institutional context of the emergency department, and implications for how social justice is enacted through nursing practices. This analysis identified one overarching discursive pattern, in which social justice was discursively constructed through a hegemonic distributive paradigm, yet also resisted through nurses' conceptualization and enactment of a systemic social justice paradigm that facilitated their recognition and remediation of inequities. This central discursive pattern is explored through three exemplars of nurses' enactment of social justice as resistance: triage, harm reduction, and care planning. Findings from this analysis demonstrate that while a hegemonic distributive paradigm has dominated conceptualizations of social justice within nursing, a re‐construction of social justice through a systemic paradigm may guide nurses in enacting practices that remediate inequities in health and health care. (shrink)

Social justice is widely advanced as a central nursing value, and yet conceptual understandings of social justice remain inconsistent and vague. Further, despite persistently articulated commitments to upholding social justice, the profession of nursing has been implicated in perpetuating inequities in health and health care. In this context, it is essential to establish both conceptual clarity and tangible guidance for nurses in enacting practices to advance social justice—particularly through regulatory, education and accreditation documents that shape the nursing profession. This Foucauldian (...) discourse analysis examines how social justice is discursively positioned within nursing professional documents in Canada, and illustrates that social justice was largely discursively excluded from these texts. Where social justice discourses were invoked, we identified that four central discursive patterns obscured and de‐centred this nursing value: (i) Vague language undermined professional commitments to social justice; (ii) Constructions of knowledge and awareness de‐emphasized practice; (iii) Individualism discourses minimized institutional/professional responsibility; and (iv) Aspirational language obscured present action. Extending from this analysis, we contend that the nursing profession must re‐examine how social justice is understood and articulated, and call for a re‐conceptualization of social justice grounded in nursing practice toward remediating inequities in health and health care. (shrink)

In this volume, thirteen philosophers contribute new essays analyzing the criteria for personal identity and their import on ethics and the theory of action: it presents contemporary treatments of the issues discussed in Personal Identity, edited by John Perry (University of California Press, 1975).

Aristotle's _Nicomachean Ethics_ deals with character and its proper development in the acquisition of thoughtful habits directed toward appropriate ends. The articles in this unique collection, many new or not readily available, form a continuos commentary on the _Ethics_. Philosophers and classicists alike will welcome them.

The harvest and the pigeons. A note on the summit course of the pillar of Prusias at Delphi The remains of the pillar of Prusias, next to the temple of Apollon at Delphi, have generated much comment. Indeed, the course that supported the equestrian statue of the king of Bithynia presents 112 mortises, above and beyond the attachment holes of the statue itself. Until the present, it has been thought that these cavities served to attach vegetal elements, ears of corn (...) reaped by a laborer or, after the identification of the base as belonging to the pillar of Prusias, a field of corn signifying the beneficence of the king. A trail of textual and archaeological indications prompts a different interpretation for this enigmatic arrangement. The mortises would have served the insertion of bronze points (obeloi or meniskoi) forming a system of protection against defacement by birds, as is occasionally the case in sculpture and in temple architecture. (shrink)

This article discusses the impact of the local context on the implementation of a teaching practice observation protocol. It explores the methodological adaptations made within the framework of a collaborative research in professional didactics in French Polynesia. This research, aimed at involving teachers in the shared analysis of their own teaching activity of “Polynesian languages and culture”, required taking into account their context of engagement in order to reinvent a research approach meeting the needs of the researcher as well as (...) those of the teachers. Taking into account their respective cultural backgrounds, it allowed a conceptual widening of the theoretical field founding the approach. (shrink)

‘Our passions are psychological instruments,’ Rousseau says, ‘with which nature has armed our hearts for the defence of our persons and of all that is necessary for our well-being. [But] the more we need external things, the more we are vulnerable to obstacles that can overwhelm us; and the more numerous and complex our passions become. They are naturally proportionate to our needs.’.

A close and sympathetic reading of the tensions between naturalism and non-naturalism in Hume's theory shows us something of the ideological issues involved, issues rooted in the differences between the political and social conditions which make naturalism and non-naturalism seem plausible analyses of normative discourse. If we read Hume as a transitional figure, who documented and analyzed a shift in the paradigms of moral situations and problems, we see that the naturalistic controversy is not the sort of disagreement that forces (...) us to choose between the two positions. Hume shows us one way in which the two theories can be bridged and made compatible in a "unified" theory: that is why he can, without being inconsistent, be read as a non-naturalist by some interpreters, and as a naturalist by others. (shrink)

IN PREPARING A HANDBOOK ON RHETORIC, Aristotle proceeds as he does for a discussion of any craft or practice. After distinguishing it from other closely related arts, he defines its proper aim: that of finding the means that can be used to persuade an audience of any subject whatever. Since the most effective exercise of any craft or faculty is conceptually connected to its fulfilling its norm-defined aims, his counsel is directed to guiding the master craftsman who is responsive to (...) the larger issues that surround the exercise of his skill--a rhetorician speaking about important matters to those authorized to affect them. Aristotle's advice to the rhetorician imports the results of his philosophic investigations: the Rhetoric presupposes and is implicitly informed by Aristotle's logical works, by his philosophy of mind, and his theory of action; it is also strongly conjoined with his political and ethical theory. But while the rhetorician relies on these theories, he is not himself a philosopher, logician, statesman, or moralist. (shrink)

Courage is dangerous. If it is defined in traditional ways, as a set of dispositions to overcome fear, to oppose obstacles, to perform difficult or dangerous actions, its claim to be a virtue is questionable. Unlike the virtue of justice, or a sense of proportion, traditional courage does not itself determine what is to be done, let alone assure that it is worth doing. If we retain the traditional conception of courage and its military connotations–overcoming and combat–we should be suspicious (...) of it. Instead of automatically classifying it as a virtue, attempting to develop and exercise it, we should become alert to its dangers. And yet and yet. There is an aspect of traditional courage that serves us: we require the capacities and traits that enable us to persist in acting well under stress, to endure hardships when following our judgments about what is best is difficult or dangerous. If courage is checked, redefined as the virtue that enables virtue–the various sets of dispositions, whatever they may be, that make us resolute in worthy, difficult action–then we need not fear the dangers of courage. We need rather to reform it by diversifying it, as a heterogeneous variety of traits that enable us to act well under stress, against the natural movements of self-protection. (shrink)

During the period from Descartes to Rousseau, the mind changed. Its domain was redefined; its activities were redescribed; and its various powers were redistributed. Once a part of cosmic Nous, its various functions delimited by its embodied condition, the individual mind now becomes a field of forces with desires impinging on one another, their forces resolved according to their strengths and directions. Of course since there is no such thing as The Mind Itself, it was not the mind that changed. (...) Conceptions of the mind changed. Yet even to say this is misleading, because it suggests that somewhere out there in nowhere there is Nous, Psyche, Soul or Mind, the true but opaque object of all these conceptions. But of course there is no Mind in the realm of things in themselves, waiting for us to see it truly, like a China of the noumenal world, amused that our various conceptions reveal as much about ourselves as about it. (shrink)

Since many varieties of self-deception are ineradicable and useful, it would be wise to be ambivalent about at least some of its forms.1 It is open-eyed ambivalence that acknowledges its own dualities rather than ordinary shifty vacillation that we need. To be sure, self-deception remains dangerous: sensible ambivalence should not relax vigilance against pretence and falsity, combating irrationality and obfuscation wherever they occur.

Many have said, and I think some have shown, that it is irrational to fear death. The extinction of what is essential to the self—whether it be biological death or the permanent cessation of consciousness—cannot by definition be experienced by oneself as a loss or as a harm.

In his admirably sensible book, Scheffler shows that it is possible—but difficult—to combine a morally upright life with one that is rich and satisfying. He identifies the psychological traits that can be enlisted as allies in our attempts to act justly, arguing that the range of moral projects—and our success in fulfilling them—varies with our political conditions. Among the harms perpetrated by an unjust state is that of forming the psychology of its citizens in such a way that the tasks (...) of morality are, for them, both far-reaching and difficult. The scope of their moral obligations to correct injustices is greater, and they are psychologically less well-equipped to discharge those obligations in a personally satisfying way. (shrink)

PERRON A and HOLMES D. Nursing Inquiry 2011; 18: 191–204Constructing mentally ill inmates: nurses’ discursive practices in correctionsThe concepts of discourse, subjectivity and power allow for innovative explorations in nursing research. Discourse take many different forms and may be maintained, transmitted, even imposed, in various ways. Nursing practice makes possible many discursive spaces where discourses intersect. Using a Foucauldian perspective, were explored the ways in which forensic psychiatric nurses construct the subjectivity of mentally ill inmates. Progress notes and individual interviews (...) constitute discursive spaces within which nurses construct patients’ subjectivities. Progress notes provide a written (and permanent) form of discourse, while interviews set the space for a more fluid and contextual form of discourse. We identified five types of subjectivities – the (in)visible patient, the patient as risk, the deviant patient, the disturbed patient and the disciplined patient. These subjectivities were rooted in various types of discourses circulating in the selected setting. Despite the multiple discursive dimensions of forensic psychiatric nursing, progress notes remain the main formal source of information regarding nursing care even though it is not representative of the care provided nor is it representative of nurses’ complex discursive practices in corrections. (shrink)

There is more akrasia than meets the eye: it can occur in speech and perception, cognitively and emotionally as well as between decision and action. The lures of akrasia are the same as those that are exercised in ordinary psychological and cognitive inferential contexts. But because it is over-determined and because it occurs in opaque intentional contexts, its attribution remains highly fallible.

Recent works have invited us to look into how modes of secularism influence the shape of ‘modern’ religion. This literature has remained quite state-centred, paying less attention to how concepts of secularism migrate from one national context to another. This article seeks to investigate these transnational dynamics. More specifically, it aims to explore this process of travelling through the contemporary writings of the Quebec-based essayist Djemila Benhabib. The article approaches her writings as ‘travelogues’: a genre which acts as an invitation (...) to focus on the ‘travelling’ dimension and politics of location of her accounts. A special emphasis is put on analysing how her writings are vehicles for the travel of gendered visions of secularism from France to Quebec. Ultimately, the article argues that taking these processes of transnational migrations into consideration is necessary to better locate and understand the politics of national debates. (shrink)

Philosophy is a dangerous profession, risking censorship, prison, even death. And no wonder: philosophers have questioned traditional pieties and threatened the established political order. Some claimed to know what was thought unknowable; others doubted what was believed to be certain. Some attacked religion in the name of science; others attacked science in the name of mystical poetry; some served tyrants; others were radical revolutionaries. This historically based collection of philosophers' reflections--the letters, journals, prefaces that reveal their hopes and hesitations, their (...) triumphs and struggles, their deepest doubts and convictions--allow us to witness philosophical thought-in-process. It sheds light on the many--and conflicting--aims of philosophy: to express skepticism or overcome it, to support theology or attack it, to develop an ethical system or reduce it to practical politics. As their audiences differed, philosophers experimented with distinctive rhetorical strategies, writing dialogues, meditations, treatises, aphorisms. Ranging from Plato to Hannah Arendt, with contributions from 44 philosophers this remarkable collection documents philosophers' claim that they change as well as understand the world. In her introductory essay, "Witnessing Philosophers," Amelie Rorty locates philosophers' reflections in the larger context of the many facets of their other activities and commitments. (shrink)

A major contention of our bookHellenism in the Eastwas that the most profitable way for making progress in understanding the Achaemenid and Seleucid empires was to try to evaluate, sensitively, the very disparate types of evidence within their own social and cultural contexts, however difficult this might be in practice. In the case of the Antiochus I cylinder we are confronted by an inscribed object whose significance lies as much in its physical form as in the content of the text (...) it bears. These aspects are inextricably intertwined as part of a tradition specific to Mesopotamian culture—object and text combined are the physical representation of a major, longstanding, sociopolitical institution for which a mass of earlier evidence exists. It is all too understandable that Greco-Roman scholars, who have been the primary students of the hellenistic world, should find it hard to know how to approach such material emanating from an unfamiliar cultural milieu. Yet, for once, this text isnotfragmentary—it is a long, well-preserved document, easy to read and readily accessible in translation which in itself demonstrates an acknowledgment by hellenistic historians of the potential importance of this non-Greek text for understanding Seleucid history. (shrink)

La pensée de la différence de Luisa Muraro - philosophe italienne, membre de la librairie des femmes de Milan - déjà présentée dans un précédent numéro de CLIO (n° 12) mérite ici d’être redécouverte à travers cette oeuvre singulière qu’est L’ordre symbolique de la mère. Traduit de l’italien, cet ouvrage est original d’un double point de vue. Sa structure, tout d’abord. En effet, aux six chapitres répondent six contre-chants par lesquels l’auteure dévoile ses inspirations, précise ses concepts...

A decision under ‘complete uncertainty’ is one where the decision maker knows the set of possible outcomes for each decision, but cannot assign probabilities to those outcomes. This way, the problem of ranking decisions is reduced to a problem of ranking sets of outcomes. All rankings that have emerged in the literature in this domain imply transitivity. In the current study, transitivity is subjected to an empirical evaluation in two experiments, where subjects are asked to choose between sets of monetary (...) consequences. After analysis with a Bayes Factor, very few violations of transitivity were found. It can be concluded that transitivity seems a plausible condition for the ranking of sets of monetary consequences. (shrink)

This article interrogates the extent to which institutional discourses on the governance of religious minorities are useful to think about the complexity of how religion gets negotiated in the quotidian. It takes as its starting point the exploration of the discourse on religious governance in the province of Quebec organized around the notion of request for accommodations. Through an analysis of public policy documents, it examines facets of this discourse of request, including the role it plays in delimiting what we (...) imagine the religious to be and how we imagine it to work. Second, drawing on interviews with self-identified Muslims in Montreal, the article explores how piety gets negotiated in their everyday. These narratives are approached as fertile sites to think differently about the recognition of difference. This two-pronged perspective acts as an invitation to think more broadly about not only what institutional discourses “produce” but also what they “obscure.”. (shrink)

It is tempting and even useful to read the history of ethics from Hobbes to Rousseau, and even to Kant, as a response to the devastation of making self-interest—the movement to the satisfaction of particular ego-oriented desires—either the basic motive, or the basic form of motivational explanation. After Hobbes, philosophical ingenuity allied with Christian sensibility to search for countervailing forces.

Flow describes a state of intense experiential involvement in an activity that is defined in terms of nine dimensions. Despite increased interest in understanding the flow experience of musicians in recent years, knowledge of how characteristics of the musician and of the music performance context affect the flow experience at the dimension level is lacking. In this study, we aimed to investigate how musicians’ general music performance anxiety level and the presence of an audience influence the nine flow dimensions. The (...) participants were 121 university music students who performed solo a music piece once by themselves and once in front of an audience. Their general MPA level was measured with an adapted version of the STAI and ranged from 27 to 76. The level of the nine flow dimensions was assessed with the Flow State Scale-2 after each performance. The levels of “concentration on task at hand,” “sense of control,” and “autotelic experience” decreased significantly with increasing general MPA level. The levels of “unambiguous feedback” and “loss of self-consciousness” decreased significantly with increasing general MPA level during the public performance only. The level of “sense of control” was significantly lower during the public performance than the private performance across participants. The level of “unambiguous feedback” was significantly lower during the public performance than the private performance for participants with a general MPA level higher than 47. The level of “loss of self-consciousness” was significantly lower during the public performance than the private performance for participants with a general MPA level higher than 32. In contrast, the general MPA level and the audience did not significantly affect the levels of “challenge-skill balance,” “clear goals,” and “action-awareness merging.” These results show that the effects of general MPA level and audience vary greatly across flow state dimensions. We conclude that musicians’ flow state should be analyzed at the dimension level rather than as a global score. We discuss how our findings could inform the development and implementation of interventions. (shrink)