The purpose of this paper is to describe how Sally Gadow's perspectives on existential advocacy as the moral framework for the nurse–patient relationship were synthesized with a general theory of motivation, self‐determination theory (SDT), to inform the design of a study in which the influence of interpersonal care on the process of tobacco dependence treatment was explored. Consistent with the tenets of existential advocacy, participants who perceived their care providers as interpersonally sensitive and bringing more of their whole selves to (...) the care encounter reported more autonomous motivation and felt competence for stopping smoking. The integration of existential advocacy with SDT, which led to the empirical work in which Gadow's ideas were actualized and her model supported, is described. Study findings are discussed in light of Gadow's philosophical views, and implications for nursing highlighted. (shrink)

The number of corporate apologies has increased dramatically during the past decade. This article delves into the ethics of apologies offered by chief executive officers (CEOs). It examines ways in which public apologies on the part of a representative (CEO) of a corporate body (the firm) differ from both private, interpersonal apologies, on the one hand, and nation-state/collective apologies, on the other. The article then seeks to ground ethically desirable elements of a corporate apology in the nature or essence of (...) the corporate apology itself. It explores the largely ignored roles played by the speaker’s ethos and audience pathos in genuine or ethical apologies and suggests that attention needs to be paid to the problems posed by “role contamination,” context, and other overlooked factors. The reception by the actual audience of a given apology is a highly contingent matter. Ethicists should concentrate, therefore, on what makes a proffered apology, in principle, trustworthy and not merely efficacious for a given audience. (shrink)

Environmental ethicists have frequently criticized ancient Greek philosophy as anti-environmental for a view of philosophy that is counterproductive to environmental ethics and a view of the world that puts nature at the disposal of people. This provocative collection of original essays reexamines the views of nature and ecology found in the thought of Plato, Aristotle, the Stoics, and Plotinus. Recognizing that these thinkers were not confronted with the environmental degradation that threatens contemporary philosophers, the contributors to this book find that (...) the Greeks nevertheless provide an excellent foundation for a sound theory of environmentalism. (shrink)

If you thought you knew who you were, THINK AGAIN. Did you know that half your DNA isn't human? That somebody, somewhere has exactly the same face? Or that most of your memories are fiction? What about the fact that you are as hairy as a chimpanzee, various parts of your body don't belong to you, or that you can read other people's minds? Do you really know why you blush, yawn and cry? Why 90 per cent of laughter has (...) nothing to do with humour? Or what will happen to your mind after you die? You belong to a unique, fascinating and often misunderstood species. How to be Human is your guide to making the most of it. (shrink)

The empirical study of grace, a relational virtue, is in its beginning stages. The purpose of this study was to provide rich, context-based, qualitative data to describe Mainline Protestants’ (a) experiences of, and (b) beliefs about, divine grace. Interviews were conducted with 28 community adults who were affiliated with Mainline Protestant Churches. Results indicated that Mainline Protestant Christians have varying beliefs about divine grace and how it is related to both the present moment and the afterlife. Divine grace was often (...) defined as, or associated with, other relational virtues (e.g., forgiveness and love), and participants occasionally defined grace as a gift. In addition, divine grace was also reported to be difficult to accept at times for a variety of reasons, but the effects of divine grace have direct associations with participants’ overall well-being. Divine grace was also associated with beliefs about heaven or the afterlife, yet participants had varying beliefs about how grace is applied to non-Christians. Limitations and future directions for research are discussed in light of the present empirical literature on divine grace. (shrink)

In this article the relations between philosophy and applied ethics are considered. The presented deliberation is concentrated on the question whether philosophy has contributed to applied ethics, especially to business ethics. Trying to find an answer to this question I will refer to the discussion which was started by R. Rorty in which he presented his own point of view on the issues related to moral development and the role of philosophy and philosophers in the modern world. Rorty points at (...) proper tools which, in his opinion, can be helpful to business ethicists and formulates the goal they should try to aim at. His opinions has started a vivid discussion. Patricia H. Werhane, Daryl Koehn and Richard T. De George try to discuss with Rorty’s statement. They oppose Rorty’s argument that philosophy is not more relevant to applied ethics than any other academic disciplines. They point to the facts which document philosophers’ contribution in forming business ethics. This article presents their arguments as well as an attempt of their critical assessment. (shrink)

In a much-discussed article on fair grading, Daryl Close said that impartial and consistent grading of students forbids practices like grading on a curve and dropping the lowest grade. I show—negatively—that impartiality and consistency don’t forbid these practices. I also show—positively—that some other conditions on fair and reasonable grading do rule out grading on a curve and dropping the lowest grade.

Recent work on extended mind theory has considered whether the material realizers of phenomenally conscious states might be distributed across both body and world. A popular framework for understanding perceptual consciousness in world-involving terms is sensorimotor enactivism, which holds that subjects make direct sensory contact with objects by means of their active, exploratory skills. In this paper, I consider the case of emotional experience, and argue that although the enactivist view does not transfer neatly to this domain, there are elements (...) of emotional consciousness whose physical underpinnings include parts of the extra-bodily environment. (shrink)

t. 1. Klassicheskai︠a︡ algebra.--t. 2. Matematicheskai︠a︡ logika i obshchai︠a︡ teorii︠a︡ algebraicheskikh sistem.

The figure of Myroslav Shkavrytko as an active figure and ideologist of the Ukrainian religious movement is virtually unknown to modern scholars. Also unknown are the doctrines and activities of the Holy Faith - Native Faith created by M. Shkavrytko.

The spiritual and moral crisis in society, which is a sign of the loss of clear ideas about good and evil, when the ideal of a person becomes "successful in human life" and no matter how successful it becomes, when moral laws and human life are worthless, needs urgent return to spiritual sources. As one of the means of spiritual education of adolescents, a Christian ethics elective was introduced at the secondary school №26 in Odessa.

The Ethics of Public Health Paternalism is about policies that try to stop people damaging their own health. From the point of view of public health advocates, if people did not smoke, or drank less alcohol, or kept off junk food and sugary liquids, they would tend to be healthier. Hence such tactics as taxing tobacco, restricting the sale of alcohol, and limiting the density of fast-food outlets. These tactics are often pejoratively described as the actions of a 'nanny state' (...) that overvalues health and wrongly infringes on the autonomy of adults. But many of us want to be healthy rather than ill, and alive rather than dead. Does a state really nanny us when it uses its power to make us healthier? If it does, should it stop? (shrink)

We analyze the back-action of nonlinear atomic homodyning measurements on steady-state “macroscopic superpositions” that can be generated in high-Q microwave cavities. We show that a full characterization of the state requires measurements such that the macroscopic superposition is irreversibly destroyed, that is, it cannot be reconstructed by using the scheme that was used to generate it in the first place.

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. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. 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 is a collection of secondary essays on America's most important philosophic thinkers—statesmen, judges, writers, educators, and activists—from the colonial period to the present. Each essay is a comprehensive introduction to the thought of a noted American on the fundamental meaning of the American regime.

Claudian's poem In Rufinum is a historical epic with at least two unusual features: the first book contains many of the standard elements of a formal invective, and the two books were composed and recited some eighteen months apart, since Book One celebrates the death of Rufinus on 27 November 395 as a very recent event , while the preface to Book Two refers explicitly to Stilicho's expedition to Greece in 397. The interval in composition is matched by a gap (...) in content: Book One treats Rufinus' career down to 393, with some forward references to 395, explicitly marked as such , while the narrative of Book Two begins from the death of Theodosius on 17 January 395 and ends with the lynching of Rufinus on 27 November 395. Claudian thus omits any account of Rufinus' activities during the campaign of Theodosius against Eugenius in 394 and the emperor's last months in Italy. Claudian's careful chronological ordering of his material is deliberate, but since it has been obscured in recent discussions of the In Rufinum, it needs to be reinstated. (shrink)