Here H.G. Callaway offers us a new reading edition of the oft-cited, commonly-studies, and widely-enjoyed Emerson text The Conduct of Life. This edition provides an introduction by Callaway, annotations throughout, a chronology, a bibliography, and index, and modern spellings throughout. And it does its job well.

Charles Sanders Peirce is regarded as the founding father of pragmatism and a key figure in the development of American philosophy, yet his practical philosophy remains under-acknowledged and misinterpreted. In this book, Richard Atkins argues that Peirce did in fact have developed and systematic views on ethics, on religion, and on how to live, and that these views are both plausible and relevant. Drawing on a controversial lecture that Peirce delivered in 1898 and related works, he examines Peirce's (...) theories of sentiment and instinct, his defence of the rational acceptability of religious belief, his analysis of self-controlled action, and his pragmatic account of practical ethics, showing how he developed his views and how they interact with those of his great contemporary William James. This study will be essential for scholars of Peirce and for those interested in American philosophy, pragmatism, the philosophy of religion, the philosophy of action, and ethics. (shrink)

This new edition emphasizes Emerson's philosophy and thoughts on such issues as freedom and fate; creativity and established culture; faith, experience, and evidence; the individual, God, and the world; unity and dualism; moral law, grace, and compensation; and wealth and success. Emerson's text has been fully annotated to explain difficult words and to clarify his references. The Introduction, Notes, Bibliography, Index, and Chronology of Emerson's life help the reader understand his distinctive outlook, his contributions to philosophy, and (...) his place in American culture and society. (shrink)

It seems to be important to recollect that if there were no names in the history of philosophy except those belonging to the creators of new systems, this would mean the extermination of culture, and thereby the death of philosophy itself. The very word "culture" and the inherent meaning in philosophy presuppose a continuity. For this reason they evoke disciples, imitators and followers who weave a living and indestructible chain. In other words, a tradition is sown, the (...) fruits of which are perpetually gathered in values, reassuring man of the ultimate and eternal harmony of all being, reaffirming the truth that nothing finally that is contingent or fleeting, nothing that is exclusively material or functional within life can sustain life, and reestablishing that only from that which lies beyond the phenomena can mankind gain access to all the abundance of spiritual resources indispensable for dealing with life. And it is tradition that constitutes an everlasting re-dedication to the life and the immortality of the spirit. Such re-dedication is Mumford's fruitful contribution to the philosophy of history and of ideas. He keeps the concept alive. (shrink)

This work is Emerson's set of essays published in 1860 just before the start of the Civil War: 'Fate,' 'Power,' 'Wealth,' 'Culture,' 'Behavior,' 'Worship,' 'Considerations by the Way,' 'Beauty,' 'Illusions.'.

In Emerson and the Conduct of Life, David M. Robinson describes Ralph Waldo Emerson's evolution from mystic to pragmatist, stressing the importance of Emerson's undervalued later writing. Emerson's reputation has rested on the addresses and essays of the 1830s and 1840s, in which he propounded a version of transcendental idealism, and memorably portrayed moments of mystical insight. But Emerson's later writings suggest an increasing concern over the elusiveness of mysticism, and an increasing stress on ethical choice and practical (...) power. These works reveal Emerson as an ethical philosopher who stressed the spiritual value of human relations, work and social action. (shrink)

The heart of Richard Kenneth Atkins’s Peirce and the Conduct of Life: Sentiment and Instinct in Ethics and Religion is an interpretation and defense of Peirce’s sentimental conservatism, as well as an extension of that idea to Peirce’s philosophy of religion and to the casuistic approach to practical ethics. “A Defense of Peirce’s Sentimental Conservatism” is the explicit title of the second of the book’s six chapters. But the only chapter in which Peirce’s sentimental conservatism does not (...) itself appear to play an explicit role is chapter five, “Self-Control and Moral Responsibility”, which is perhaps the chapter that reads most as a stand-alone work (even though the first chapter is the... (shrink)

_The Weight of Things_ explores the hard questions of our daily lives, examining both classic and contemporary accounts of what it means to lead 'the good life'. Looks at the views of philosophers such as Aristotle, the Stoics, Mill, Nietzsche, and Sartre as well as contributions from other traditions, such as Buddhism Incorporates key arguments from contemporary philosophers including Peter Singer, Martha Nussbaum, Robert Nozick, John Finnis, and Susan Wolf Uses examples from biography, literature, history, movies and media, and (...) the news Gives a fresh perspective on the hard questions of our daily lives An engaging read; an excellent book for both students and general readers. (shrink)

This book attempts to articulate a contemporary philosophy of life drawing upon Buddhist resources from the Vimalakīrti Sūtra. Among the major themes in this Mahayana Buddhist scripture is the "skillful means" required to live a healthy and undeluded life. The book adopts that theme as a means of developing a practical approach to contemporary Buddhist life. Following many of the brilliant stories in the sutra, this book attempts to provide clear explanations for the primary Buddhist teachings (...) and the relationships that bind them all together into an inspiring way of living. Among the questions addressed are: who is the Buddha, how is a worldview of change and contingency applicable to current life, what does it mean to claim that there is no permanent self, what are the primary characteristics of an admirable Buddhist life, how is freedom conceived in Buddhism, and how do all of these themes help us address contemporary issues such as global warming, gender identities, political dichotomies, the global economy, and more. Although historical questions do arise in the book, its primary purpose if contemporary and practical, an effort to say clearly how this text helps us stake out a way of living for contemporary, global citizens. (shrink)

The idea of philosophy as a 'way of life' is not a new one. From the first recorded philosophy by Plato, there has been a tradition of thinking about philosophy as pointing us towards the good life, happiness and an ethical existence. But where does this notion that philosophy has anything to offer in terms of guiding us in how to live and live well come from? In this first ever introduction to philosophy (...) as a way of life, Matthew Sharpe and Michael Ure take us us through the history of the idea from Plato and the Buddha to Foucault, Hadot and Zizek. They examine the kinds of practical exercises each thinker recommended and practiced to transform their philosophy into manners of living and acting. Philosophy as a Way of Life also examines the recent resurgence of thinking about philosophy as a practical, lived reality and why this ancient tradition still has so much relevance and power in the contemporary world. (shrink)

To introduce this collection of research studies, which stem from the pro grams conducted by The World Phenomenology Institute, we need say a few words about our aims and work. This will bring to light the significance of the present volume. The phenomenological philosophy is an unprejudiced study of experience in its entire range: experience being understood as yielding objects. Experi ence, moreover, is approached in a specific way, such a way that it legitima tizes itself naturally in immediate (...) evidence. As such it offers a unique ground for philosophical inquiry. Its basic condition, however, is to legitimize its validity. In this way it allows a dialogue to unfold among various philosophies of different methodologies and persuasions, so that their basic assumptions and conceptions may be investigated in an objective fashion. That is, instead of comparing concepts, we may go below their differences to seek together what they are meant to grasp. We may in this way come to the things them selves, which are the common objective of all philosophy, or what the great Chinese philosopher Wang Yang Ming called "the investigation of things". It is in this spirit that the Institute's programs include a "cross-cultural" dialogue meant to bring about a profound communication among philosophers in their deepest concerns. Rising above artificial cultural confinements, such dialogues bring scholars, thinkers and human beings together toward a truly human community of minds. Our Institute unfolds one consistent academic program. (shrink)

We find before us an excellent edition of the book which the influential American thinker Ralph Waldo Emerson (1802-82) published in December of 1860, four months before the outbreak of the American Civil War. The central question which Emerson poses in this volume concerns the conduct of life, that is, of how to live. The titles of the nine essays, which compose the book, illustrate the themes tackled: “Fate,” “Power,” “Wealth”, “Culture,” “Behavior,” “Worship”, “Considerations by the Way,” “Beauty” (...) and “Illusions.” As Callaway suggests, Emerson’s is not a philosophy in the sense of contemporary technicalities, “the basic tendency of his thought is a metaphysical idealism in which the soul and intuition or inspiration are central.” (p. xvi). As an essentially religious thinker, profoundly preoccupied with the human soul and with the development of human potentialities, he has always firmly opposed to slavery: one cannot refuse to others human beings the development of their distinctively human potentialities (p. xxvii). (shrink)

This brief, accessible introduction shows that philosophy is valuable, practical, and significant for every aspect of Christian life and ministry.

In the ancient world, philosophy was understood to be a practical guide for living, or even itself a way of life. For philosophers today to ignore this dimension of philosophy is not to ignore an accidental subset of the subject that can be divorced from its essential nature - it is to ignore philosophy itself. The articulation of philosophy as a way of life and its pedagogical implementation advances the love of wisdom; it is (...) not merely an addendum to it. But how might we convey the love of wisdom as not only a body of dogmatic principles and axiomatic truths but also a lived exercise that can be practiced? This volume of essays brings historical views about philosophy as a way of life, coupled with their modern equivalents, more prevalently into the domain of the contemporary scholarly world. (shrink)

The main concern of this essay is to make a case for the thesis that Leibniz conceived of his philosophy as a way of life in something like the sense articulated in the works of Pierre Hadot. On this view, philosophy was a type of conduct, or a mode of existing‐in‐the‐world, which had to be practised at each instant, with the goal of transforming the whole of the individual’s life. The essay also serves as an (...) introduction to some of the main themes in Hadot’s work. While it includes a brief discussion of a number of the central components of Leibniz’s philosophy conceived as a way of life, the essay does not aim to do so in great detail. Rather, it offers a manifesto and initial road map. (shrink)

This article examines Michael Oakeshott's peculiar understanding of religion and its connection to politics and public affairs in democratic societies. It considers Oakeshott's views on both the prominence of religion as an expression of practical life, and the conciliatory role of the religious imagination in human existence. Upon inspection, Oakeshott's notion of a reconciled form of religiosity appears to be devised to speak to problems of religious enthusiasm in liberal democracies. Oakeshott's response to challenges of religious enthusiasm is insufficient (...) and problematic, however, as is the conservative disposition he advocates for individual persons in democratic polities. (shrink)

A collection of exceptionally clever and funny diagrams that break down life's everyday foibles from the creator of the popular Instagram feed @instachaaz. Charles Hutton is the voice behind "Insta-Chaz." Hundreds of thousands follow his very witty takes on the highs and lows of daily life via graphs, charts, and simple illustrations on the ubiquitous yellow, rectangular Post-it note. All his observations are from the point of view of his online alter-ego, Chaz, whose most popular traits with readers (...) are his social awkwardness, vague insecurity, dislike of office Mondays, and regret for boozy Sundays. But his riffs go beyond Dilbert-esque complaints about co-workers and unfortunate alcohol consumption and accurately hit nerves and funny bones regarding a broad range of life's quotidian struggles. It's all there, from the anxiety levels of forgetting names at parties (only slightly less stressful than that of air traffic controllers) to charting the cycles of hope, despair, and willful forgetfulness while using Tinder to the infrequent occurrence of the perfect avocado. Divided into quirky meditations on Work, Home, Entertainment, Food & Drink, and Technology, the book introduces a fresh, appealing new voice that will resonate with countless others who can't help but laugh when they recognize themselves in infographic form. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Moral imagination, according to John Kekes, is indispensable to a fulfilling and responsible life.

Learn to create personal harmony so that we are able to handle everyday situations gracefully with persons of the opposite sex, differing cultures, religions or opinions. This book is dedicated to those who respect and enjoy harmony in relationship with oneself and with other people of the world. Frank discussion about sex and celibacy, yin and yang, femininity and masculinity, fire and water, culture, history and government.

According to Foucault, the human body is the targeted object of modern power systems. In his genealogical studies, Foucault describes the manner in which these power systems leave an imprint on the body and utilize knowledge of the body as an indirect means of exercising subtle forms of control. In recent years, several researchers have claimed that the status of the body, subsumed as it is by modern power networks, has become a means for conducting a unique political critique in (...) which the human being is viewed as an agent of oppression and freedom. This article takes a fresh look at Foucault’s notions of life and death that underpin the critical understanding the body–power relationship. While this approach recognizes the completeness of subjective structuring processes, it also enables the formulation of new insights regarding the status of the modern individual as the subject of separate and independent modes of speech and action. (shrink)

Part I: The representation of life -- Can life be given a real definition? -- The representation of the living individual -- The representation of the life-form itself -- Part II: Naive action theory -- Types of practical explanation -- Naive explanation of action -- Action and time -- Part III: Practical generality -- Two tendencies in practical philosophy -- Practices and dispositions as sources of the goodness of individual actions -- Practice and disposition as sources (...) of individual action. (shrink)

Though little known today, David Fordyce was one of the leading figures of the outburst of intellectual activity that culminated in the Scottish Enlightenment. His Elements of Moral Philosophy was one of the most widely circulated texts in moral philosophy in the second half of the eighteenth century. Apart from a very expensive facsimile edition, there has never been a modern edition of The Elements of Moral Philosophy. Moreover, the lectures in A Brief Account have never before (...) been published. The significance of The Elements is evidenced by the fact that it was the principal work in the curriculum in moral philosophy throughout the second half of the eighteenth century. It was also included practically verbatim in the first edition of the Encyclopaedia Britannica. (shrink)

"The Wisdom of Life and Counsels and Maxims," by philosopher Arthur Schopenhauer, offers a more accurate and realistic outlook on life than his student, Friedrich Nietzsche. While many disagree with Schopenhauer's renunciation of life, there is much to agree with in this book. Schopenhauer doesn't see a whole lot to celebrate in this vale of tears. His general view in "The Wisdom of Life and Counsels and Maxims" is summed up thus: Life is hell. Try (...) to find a room furthest from the flames. If you tend towards a sunnier view of things then you're very likely to find this book by the grandmaster of philosophical pessimism unduly cynical. But if you've pretty much had it with the world and seldom meet a man (or woman) you wouldn't rather see the back of, you'll be delighted to find a fellow traveler and find wit and solace in Schopenhauer's acidic view of this "wonderful gift of life." Though riddled with hard-nosed realism and misanthropy, "The Wisdom of Life and Counsels and Maxims" is positively entertaining and enjoyable. Schopenhauer's style is fluid, prosaic, and imaginative, unlike most German philosophy. In lieu of modern world events, it is probably more relevant a work today than ever before. Schopenhauer discusses an array of subjects, such as the emptiness of those things commonly pursued by the masses (money, status/position, vanity, sensual pleasure, etc.), and those most commonly ignored by most (temperance, good health, character, individuality, and developing one's mind). Small, fleeting pleasures notwithstanding, Schopenhauer casts an unflinchingly jaundiced eye on the experience of human life and doesn't sweeten the pill. For its bracing honesty alone, this book deserves its reputation as one of the greatest philosophical manuals of how to best live our lives ever written. (shrink)

In the last two centuries, our world would have been a safer place if philosophers such as Rousseau, Marx, and Nietzsche had not given intellectual encouragement to the radical ideologies of Jacobins, Stalinists, and fascists. Maybe the world would have been better off, from the standpoint of sound practice, if philosophers had engaged in only modest, decent theory, as did John Stuart Mill. Yet, as Ronald Beiner contends, the point of theory is not to think safe thoughts; the point is (...) to open intellectual horizons. In Philosophy in a Time of Lost Spirit, Beiner reflects on the dualism of theory and practice. The purpose of the theorist is not to offer sensible guidance on the conduct of social life but to test the boundaries of our vision of social order. Whereas the liberal citizen should embody the practical virtues of prudence and moderation, the theorist should be radical, probing, and immoderate. Looking back at the liberal-communitarian debate of the 1980s, Beiner recognizes that the antidote to our spiritless times lies neither in the embrace of community over individualism nor of individualism over community: both individual and community need to be submitted to radical questioning. It is by exposing ourselves to the challenge of fearless thinking encountered at the philosophical extremities that we are most likely to understand our own world at a deeper level. In this collection of essays and reviews, Ronald Beiner helps us to think critically about the thought-worlds of our foremost contemporary thinkers, including Hannah Arendt, Allan Bloom, Michel Foucault, Hans-Georg Gadamer, J¦rgen Habermas, Will Kymlicka, Christopher Lasch, Richard Rorty, Judith Shklar, Leo Strauss, Charles Taylor, and Michael Walzer. (shrink)

A collection of essays by fifteen philosophers presenting a thoughtful, introductory guide to choosing a philosophy for living an examined and meaningful life.

BackgroundRespect for autonomy is a key concept in contemporary bioethics and end-of-life ethics in particular. Despite this status, an individualistic interpretation of autonomy is being challenged from the perspective of different theoretical traditions. Many authors claim that the principle of respect for autonomy needs to be reconceptualised starting from a relational viewpoint. Along these lines, the notion of relational autonomy is attracting increasing attention in medical ethics. Yet, others argue that relational autonomy needs further clarification in order to be (...) adequately operationalised for medical practice. To this end, we examined the meaning, foundations, and uses of relational autonomy in the specific literature of end-of-life care ethics.MethodsUsing PRESS and PRISMA procedures, we conducted a systematic review of argument-based ethics publications in 8 major databases of biomedical, philosophy, and theology literature that focused on relational autonomy in end-of-life care. Full articles were screened. All included articles were critically appraised, and a synthesis was produced.ResultsFifty publications met our inclusion criteria. Twenty-eight articles were published in the last 5 years; publications were originating from 18 different countries. Results are organized according to: (a) an individualistic interpretation of autonomy; (b) critiques of this individualistic interpretation of autonomy; (c) relational autonomy as theoretically conceptualised; (d) relational autonomy as applied to clinical practice and moral judgment in end-of-life situations.ConclusionsThree main conclusions were reached. First, literature on relational autonomy tends to be more a ‘reaction against’ an individualistic interpretation of autonomy rather than be a positive concept itself. Dichotomic thinking can be overcome by a deeper development of the philosophical foundations of autonomy. Second, relational autonomy is a rich and complex concept, formulated in complementary ways from different philosophical sources. New dialogue among traditionally divergent standpoints will clarify the meaning. Third, our analysis stresses the need for dialogical developments in decision making in end-of-life situations. Integration of these three elements will likely lead to a clearer conceptualisation of relational autonomy in end-of-life care ethics. This should in turn lead to better decision-making in real-life situations. (shrink)

Can philosophy enable us to lead better lives through a systematic understanding of our human nature? John Cottingham's thought-provoking 1998 study examines the contrasting approaches to this problem found in three major phases of Western philosophy. Starting with the attempts of Plato, Aristotle and the Stoics and Epicureans to cope with the recalcitrant forces of the passions, he moves on to examine the fascinating and hitherto little-studied moral psychology of Descartes, and his effort to integrate the physical and (...) emotional aspects of our humanity into a rational blueprint for fulfilment. He concludes by analysing the insights of modern psychoanalytic theory into the human predicament, arguing that philosophy neglects them at its peril if it hopes to come to terms with the complex relationship between reason and the emotions. Lucid in exposition and unusually wide-ranging in scope, Philosophy and the Good Life provides a challenging perspective on moral philosophy and psychology for students and specialists alike. (shrink)

This companion to Elliot Dorff's three books on Jewish ethics -- Matters of Life and Death , To Do the Right and the Good , and Love Your Neighbor and Yourself -- is designed for group as well as individual study. Through suggested readings from Dorff's books, probing questions, lively discussion topics, and simple writing exercises, readers will be able to analyze and clarify their own positions on a host of controversial issues: sex, surrogate motherhood, adoption, family abuse, responsibilities (...) for charitable giving, the ethics of war, suicide, and euthanasia, and more. (shrink)

Patients with a life-threatening illness can be confronted with various types of loneliness, one of which is existential loneliness (EL). Since the experience of EL is extremely disruptive, the issue of EL is relevant for the practice of end-of-life care. Still, the literature on EL has generated little discussion and empirical substantiation and has never been systematically reviewed. In order to systematically review the literature, we (1) identified the existential loneliness literature; (2) established an organising framework for the (...) review; (3) conducted a conceptual analysis of existential loneliness; and (4) discussed its relevance for end-of-life care. We found that the EL concept is profoundly unclear. Distinguishing between three dimensions of EL—as a condition, as an experience, and as a process of inner growth—leads to some conceptual clarification. Analysis of these dimensions on the basis of their respective key notions—everpresent, feeling, defence; death, awareness, difficult communication; and inner growth, giving meaning, authenticity—further clarifies the concept. Although none of the key notions are unambiguous, they may function as a starting point for the development of care strategies on EL at the end of life. (shrink)

First published in 1865, this book puts forth a new ethical system that aims to provide practical guidance on how to live a good life based on reason, empathy, and social responsibility. The author argues that traditional religious and philosophical systems have failed to keep up with the changing social and economic conditions of modern life and proposes a set of principles that are grounded in the needs and aspirations of ordinary people. The book covers a wide range (...) of topics, including work, family, education, politics, and the environment. A thought-provoking read for anyone interested in ethics and social justice. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This book engages in cross-tradition scholarship, investigating the processes associated with cultivating or nurturing the self in order to live good lives. Both Ancient Chinese and Greek philosophers provide accounts of the life lived well: a Confucian junzi, a Daoist sage and a Greek phronimos. By focusing on the processes rather than the aims of cultivating a good life, an international team of scholars investigate how a person develops and practices a way of life especially in these (...) two traditions. They look at what is involved in developing practical wisdom, exercising reason, cultivating equanimity and fostering reliability. Drawing on the insights of thinkers including Plato, Confucius, Han Fei and Marcus Aurelius, they examine themes of harmony, balance and beauty, highlight the different concerns of scepticism across both traditions, and discuss action as an indispensable method of learning and, indeed, as constitutive of self. The result is a valuable collection opening up new lines of inquiry in ethics, demonstrating the importance of philosophical ideas from across cultural traditions. (shrink)

He is one of the wisest men of all time. Since the time of the Bible, he is the only man to be celebrated by the three major Western religions of Judaism, Christianity and Islam. His name is Maimonides. A philosopher, rabbi, physician, religious thinker and logician, today this sage is considered among the greatest thinkers. The Secret Life reveals his ancient teachings in modern terms. In The Secret Life, you will discover true wisdom and success in every (...) aspect of life comes not from our public persona and life -- as so many believe -- but in our secret thoughts and actions. Maimonides shows how every person can find their true and best self, not only deriving happiness for themselves, but spreading that bliss to everyone they touch. The benefits of living the Secret Life are countless. Changing your approaches to giving charity, to seeking justice, to loving others, and to believing in yourself enough to find and act on your true calling will lead you to remarkable heights. You will find a new resilience against the difficulties and turmoil in life, a new inner power that will keep you focused on the things that really matter, and an inner peace few will ever have. The Secret Life is, quite literally, life changing. "Whatever you do should be done out of nothing else but pure love." -- Maimonides Jeffrey Katz is a lifelong student and teacher of rationalist religious philosophy. He became fascinated in his youth by his discovery of the ancient wisdom of Maimonides, and received rabbinic ordination while focusing on disseminating the ancient, life-changing wisdom he had uncovered. He is a practicing attorney, has appeared on national television on a broad range of issues, and has lectured widely. (shrink)

Expanding the scope of existential discourse beyond the Western tradition, this book engages Asian philosophies to reassess vital questions of life's purpose, death's imminence, and our capacity for living meaningfully in conditions of uncertainty. Inspired by European existentialism in theory, the book explores concrete techniques for existential practice via the philosophies of East Asia. The investigation begins with the provocative existential writings of twentieth-century Korean Buddhist nun Kim Iryop, who asserts that meditative concentration conducts a potent energy outward throughout (...) the entire karmic network, enabling the radical transformation of our shared existential conditions. Understanding her claim requires a study of East Asian traditions more broadly. Considering practices as diverse as Song-dynasty Chinese views on mental cultivation, Buddhist merit-making ceremonies, the ritual memorization and recitation of texts, and Yijing divination, the book concludes by advocating a speculative turn. This 'speculative existentialism' counters the suspicion toward metaphysics characteristic of twentieth-century European existential thought and, at the same time, advances a program for action. It is not a how-to guide for living, but rather a philosophical methodology that takes seriously the power of mental cultivation to transform the meaning of the life that we share. (shrink)

Waldo (philosophy, Susquehanna U.) proposes that spiritual inquiry is not a matter of formulating and defending a theory of knowledge, but of cultivating a certain kind of character and style of thinking.

Background: Palliative care is an important part of health services. The individualized care perceptions are is critical for supporting individuality during care and providing quality nursing care. Individualized care not only has, as well as having foundation of the philosophy of nursing but also, is also related to the nurses’ empathic tendencies and professional quality of life of nurses. Aim: This study was conducted to examine the relationships between the empathic tendencies, professional quality of life, and individualized (...) care perceptions of palliative care nurses. Research design: This is a cross-sectional study. Participants and research context: The study was conducted with 141 nurses working in palliative care between December 2023 and February 2024. The data of the study were collected using a “Participant Information Form,” the “Emphatic Tendency Scale (ETS),” the “Professional Quality of Life Scale (ProQOL R-IV),” and the “Individualized Care Scale-Nurse Version A (ICS-Nurse-A).” Ethical considerations: Ethics committee approval was obtained to conduct the study. Individuals who agreed to participate in the study were informed of the purpose of the study, and their written consent was obtained. Findings: The participants had moderate levels of empathic tendencies, compassion satisfaction, and burnout, while their compassion fatigue and individualized care perceptions were high. There was a positive correlation between empathic tendencies and individualized care perceptions ( p <.01). Empathic tendency and compassion satisfaction were significant positive predictors of the individualized care perceptions of the participants and respectively explained 13% and 20% of the total variance in their individualized care perceptions. On the other hand, burnout was a significant negative predictor of their individualized care perceptions and explained 5% of the total variance in their individualized care perceptions. Conclusions: High levels of empathic tendencies and compassion satisfaction had positive effects on the individualized care perceptions of palliative care nurses, whereas high levels of burnout had a negative effect on the same variable. (shrink)