In this article, we investigate how the concept of Care Biography and related concepts are understood and operationalised and describe how it can be applied to advancing our understanding and practice of holistic and person‐centred care. Walker and Avant's eight‐step concept analysis method was conducted involving multiple database searches, with potential or actual applications of Care Biography identified based on multiple discussions among all authors. Our findings demonstrate Care Biography to be a novel overarching concept derived from the conjunction of (...) multiple other concepts and applicable across multiple care settings. Concepts related to Care Biography exist but were more narrowly defined and mainly applied in intensive care, aged care, and palliative care settings. They are associated with the themes of Meaningfulness and Existential Coping, Empathy and Understanding, Promoting Positive Relationships, Social and Cultural Contexts, and Self‐Care, which we used to inform and refine our concept analysis of Care Biography. In Conclusion, the concept of Care Biography, can provide a deeper understanding of a person and their care needs, facilitate integrated and personalised care, empower people to be in control of their care throughout their life, and help promote ethical standards of care. (shrink)

With postmodern societies placing a strong emphasis on making full use of one’s time, it is increasingly common to extol busy individuals as more achieving. In this context, although feeling a social expectation to be busy might imply that individuals are regarded as competent and desirable, its accompanying stressors may also detrimentally impact their mental health. Utilising data from a seven-day diary study, the current research examined the relationship between people’s daily perceived pressure to be busy and their daily emotional (...) wellbeing. Multilevel modelling revealed that daily social pressure to be busy was a significant predictor of daily negative affect, anxiety, and depressive symptoms at the within-person level. Of import, individuals’ trait emotional complexity acceptance moderated these relationships, with those lower on emotional complexity acceptance reporting significantly higher negative affect, anxiety, and depressive symptoms on days they felt greater social pressure to be busy. These effects were not observed among those higher on emotional complexity acceptance. Together, the current findings suggest that social pressure to feel busy is generally related to poorer daily emotional wellbeing, and that those with higher trait emotional complexity acceptance have an advantage of maintaining their emotional wellbeing in the face of such a social pressure. (shrink)

ABSTRACT The law, serving as a codification of the commitments and values of “White space,” often treats love and justice as separable and separate values, experiences, and institutions. Black love, on the contrary, is bound up with and, even, identified with justice. This inextricability is painted masterfully in the interstices of Zora Neale Hurston's, Their Eyes Were Watching God. The story, widely framed as a woman's journey to autonomy and love, is just as much the story of her search for (...) justice. This article uses Hurston's narrative of love and justice, Paulo Freire's critical pedagogy of humanization, and law to illustrate the implications of Black love for engaging legal justice in White space. It concludes that liberation for Black people demands humanizing legal praxis. (shrink)

Research on knowledge hiding has largely focused on its antecedents while overlooking its consequences. Drawing on moral cleansing theory, we adopt a “perpetrator-centric view” and posit that employees who engage in playing dumb and evasive hiding–two specific knowledge hiding behaviors that involve deception–will subsequently perform more organizational citizenship behavior directed toward individuals (OCB-I) because they perceive a loss of moral credits following their moral transgression. Further, we propose that the indirect effects are contingent on perpetrators’ moral identity internalization. We tested (...) our hypotheses using a time-lagged research design with a sample of 362 respondents from a large pharmaceutical group company. Consistent with our hypotheses, we found that employees who engaged in playing dumb and evasive hiding subsequently exhibited more OCB-I as they perceived a loss of moral credits, whereas employees who engaged in rationalized hiding did not. In addition, the positive relationships between playing dumb and evasive hiding with perceived loss of moral credits were stronger when perpetrators had high moral identity internalization, as were the indirect effects of playing dumb and evasive hiding on OCB-I via perceived loss of moral credits. Our research contributes to the understanding of when and how engaging in knowledge hiding affects perpetrators and their compensatory behaviors toward coworkers. (shrink)

Classic change blindness is the phenomenon where seemingly obvious changes which coincide with visual disruptions (such as blinks or brief blanks) go unnoticed by an attentive observer. Some early work into the causes of classic change blindness suggested that any pre-change stimulus representation is overwritten by a representation of the altered post-change stimulus, preventing change detection. However, recent work revealed that even when observers do maintain memory representations of both the pre- and post-change stimulus states, they can still miss the (...) change, suggesting that change blindness can also arise from a failure to compare the stored representations. Here we study slow change blindness, a different but related phenomenon that occurs even in the absence of visual disruptions when the change occurs sufficiently slowly, to determine whether it could be explained by conclusions from classic change blindness. Across three different slow change blindness experiments we found that observers, who consistently failed to notice the change, had access to at least two memory representations of the changing display. One representation was precise but short-lived: a relatively detailed representation of the more recent states of slow-change display, but fragile. The other representation lasted longer but was fairly general: stable but too coarse to differentiate the various stages of the changing display. These findings suggest that although multiple representations are formed, the failure to compare hypothesis might not explain slow change blindness; even if a comparison were made, the representations formed would be either too sparse (longer term stores) or too fragile (short-lived stores) for such a comparison to be informative about a change. (shrink)

This selection of articles by Lewis E. Hahn addresses the philosophical school of contextualism and four contemporary American philosophers: John Dewey, Henry Nelson Wieman, Stephen C. Pepper, and Brand Blanshard. Stressing the relatively recent contextualistic worldview, which he considers one of the best world hypotheses, Hahn seeks to achieve a broad perspective within which all things may be given their due place. After providing a brief outline, Hahn explains contextualism in relation to other philosophies. In his opening chapter, as (...) in later chapters, he expresses contextualism as a form of pragmatic naturalism. In spite of Hahn’s high regard for contextualism, however, he does not think it would be good if we were limited to a single worldview. “The more different views we have and the more different sources of possible light we have, the better our chances that some of these cosmic maps will shed light on our world and our place in it.”. (shrink)

This paper explores Quentin Skinner's historiographical thesis, named linguistic contextualism, as a potential challenge to the dichotomy in contemporary philosophy between the ‘analytical’ and ‘continental’ traditions. This divide, rooted in differing approaches to language and methodology, has led to labeling and categorizing philosophers into these two areas. However, Skinner’s work, drawing on the ideas of R.G. Collingwood, Ludwig Wittgenstein, and John L. Austin, presents a nuanced view that defies easy classification. By emphasizing the importance of historical context and the ways (...) language shapes philosophical inquiry, Skinner’s thesis blurs the boundaries between analytical and continental philosophy. We examine Skinner’s arguments and their implications for the ‘parting of ways’ concept, suggesting that linguistic contextualism challenges the validity of this dichotomy. Ultimately, it argues for the inclusion of linguistic contextualism as a significant alternative within contemporary philosophical discourse, particularly in discussions about metaphilosophy and the limitations of rigid categorizations. (shrink)

Second part of the translation into Spanish of David Lewis' "New Work for a Theory of Universals", corresponding to the last sections of the original paper. || Segunda parte de la traducción al español del trabajo de David Lewis "New Work for a Theory of Universals", correspondiente a últimas secciones del artículo original. Artículo original publicado en: Australasian Journal of Philosophy, Vol. 61, No. 4, Dec. 1983, pp. 343-377.

O presente artigo visa propor uma transformação na pedagogia formal, que exclui, violenta e silencia bocas não contempladas pelos padrões hegemônicos de normalidade, propondo então uma pe-drag-ogia, inventiva, pirateadora, amorfa e transformista. Para tal, busca-se entender algumas das instâncias que violentam as sujeitas desviantes das normas hegemônicas de ser e estar no mundo, cruzando com propostas pedagógicas, teóricas, práticas e artísticas de emancipação, resistência e afronte. A metáfora de pintar a boca diz de ouvir os lugares de fala há tempos (...) negligenciados nas plataformas formais, como bocas trans, bocas negras, bocas mulheres, bocas abjetas. Conclui-se, então, que a pe-drag-ogia não é uma invenção, mas uma tradução pedagógica de movimentos artísticos dissidentes já existentes. Palavras-chave: Pedagogia; Drag Queen; Travesti. (shrink)

First part of the translation into Spanish of David Lewis' "New Work for a Theory of Universals", corresponding to the introduction and the first two sections of the original paper. || Primera parte de la traducción al español del trabajo de David Lewis "New Work for a Theory of Universals", correspondiente a la introducción y las dos primeras secciones del artículo original. Artículo original publicado en: Australasian Journal of Philosophy, Vol. 61, No. 4, Dec. 1983, pp. 343-377.

Elegant, suggestive, and clarifying, Lewis Thomas's profoundly humane vision explores the world around us and examines the complex interdependence of all things. Extending beyond the usual limitations of biological science and into a vast and wondrous world of hidden relationships, this provocative book explores in personal, poetic essays to topics such as computers, germs, language, music, death, insects, and medicine. Lewis Thomas writes, "Once you have become permanently startled, as I am, by the realization that we are a (...) social species, you tend to keep an eye out for the pieces of evidence that this is, by and large, good for us.". (shrink)

This book is a defense of modal realism; the thesis that our world is but one of a plurality of worlds, and that the individuals that inhabit our world are only a few out of all the inhabitants of all the worlds. Lewis argues that the philosophical utility of modal realism is a good reason for believing that it is true.

This chapter exhibits elements of the origins of David Lewis, philosopher and human being, and whose works we know. It describes important influences on David as a child, as an adolescent, and young man. The chapter begins with the last, and most important, of the forces that shaped the adult David, and made him the philosopher that he was. The chapter dealing with childhood and early adolescence draws partly on Lewis family myth and folklore, but primarily on an (...) autobiography he wrote, at the age of 14, in his next‐to‐last year of high school. David also showed early signs of the high‐mindedness that characterized him for his entire life. The chapter also looks at David's early life. What Australia, and the Australians, did for him was to take him out of himself and make him into a member of community. (shrink)

Biographical sketch.--Miscellaneous papers and extracts from letters.--Lectures on logic.--Plato's conception of goodness and the good.--Index.

_ Convention_ was immediately recognized as a major contribution to the subject and its significance has remained undiminished since its first publication in 1969. Lewis analyzes social conventions as regularities in the resolution of recurring coordination problems-situations characterized by interdependent decision processes in which common interests are at stake. Conventions are contrasted with other kinds of regularity, and conventions governing systems of communication are given special attention.

Court D. Lewis, author of Repentance and the Right to Forgiveness, presents a rights-based theory of ethics grounded in eirenéism, a needs-based theory of rights (inspired by Nicholas Wolterstorff) that seeks peaceful flourishing for all moral agents. This approach creates a moral relationship between victims and wrongdoers such that wrongdoers owe victims compensatory obligations. However, one further result is that wrongdoers may be owed forgiveness by victims. This leads to the “repugnant implication” that victims may be wrongdoers who do (...) not forgive. Author Lewis addresses the “repugnant implication” by showing that victims are obligated to work toward forgiveness, if not forgiveness itself. Critic Gregory L. Bock argues that victims are not the only ones who can forgive, that the personal dimensions of forgiveness are overlooked, and that the force of the “repugnancy implication” may be questioned. Instead of rights-based eirenéism, Bock supports a virtue ethics framework. Instead of rights-based eirenéism, Bock encourages virtue ethics. Critic David Boersema raises questions about the binding nature of relationships, the dependency of flourishing upon forgiveness, and the nature of needs or rights. Boersema also questions the wisdom of a rights-based approach to forgiveness. Critic Jennifer Kling asks whether a rights-based approach is necessary to ground obligations to meet the needs of others: why not an ethics of care? If a rights-based approach is taken, perhaps a wrongdoer is obligated to not make forgiveness a life good. By disengaging this obligation, we avoid constraining a victim’s work toward forgiveness, especially when the wrongdoing is oppressive. Author Lewis responds to these objections. (shrink)

The editor's introduction discusses Clarence I. Lewis's conceptual pragmatism when compared with post-empiricist epistemology and argues that several Cartesian assumptions play a major role in the work, not unlike those of Logical Positivism. The suggestion is made that the Cartesian legacy still hidden in Logical Positivism turns out to be a rather heavy ballast for Lewis’s project of restructuring epistemology in a pragmatist key. More in detail, the sore point is the nature of inter-subjectivity. For Lewis, no (...) less than for the Logical Positivists at the time of the Protocols Controversy and Husserl in the Cartesian Meditations, this is a problem without a solution. The reason is that all these philosophers are apparently unable to realize that the existence of a plurality of knowing subjects cannot be treated at once both as a speculative problem and a methodological one. Lewis, thanks to his pragmatist approach both comes closer to the right answer and offers an even more naïve unsatisfactory solution to the pseudo-problem under discussion. The fact that he has clear in mind that inter-subjectivity means not only a plurality of linguistic utterances but also a co-existence of different kinds of practical behaviour. Eventually, the very idea of mind, the key-idea in the book, suffers from the above mentioned tension. In fact, if inter-subjective communication and action is considered at a methodological level, the very idea of mind would not need an analysis, and no kind of ‘reflexive’ analysis. Methodology might be limited to a ‘naïve’ level where the existence of the world and a plurality of subjects be taken as a bedrock of uncritically accepted evidence. Philosophical reflection on ultimate evidence, instead, would take a different approach, maybe the one Wittgenstein was putting into practice in the same years when Mind and the world order was written, namely it would be bound to question the very meaning of the idea of ‘mind’ as an undue fiction – the same carried out by Descartes – when he assumed the Cogito to be at once a body of self-evident truths and a thing or substance, the familiar Platonic idea of psyche or soul. (shrink)

A comprehensive collection of essays by the philosopher Lewis White Beck.

Two articles by Lewis Feuer caught my attention in the '40s when 1 was wondering, asa student physicist, about the relations of physics to philosophy and to the world in turmoil. One was his essay on 'The Development of Logical Empiricism' (1941), and the other his critical review of Philipp Frank's biography of Einstein, 'Philosophy and the Theory of Relativity' (1947). How extraordinary it was to find so intelligent, independent, critical, and humane a mind; and furthermore he went further, (...) as I soon realized when I looked for his name on other publications. I recall arguing with myself over his exploration of 'Indeterminacy and Economic Development' (1948), and even more when I read his 'Dialectical Materialism and Soviet Science' (1949). More papers, and then the fascinating, sometimes irritating, always insightful, books. His monograph on Psychoanalysis and Ethics 1955, the beautiful sociological and humanist study of Spinoza and the Rise of Liberalism (1958), his essays on 'The Social Roots of Einstein's Theory of Relativity' (1971) together with the book on Einstein and the Genera tions of Science (1974), the splendid reader from the works of Marx and Engels, Basic Writings on Politics and Philosophy (1959) which was a major text of the '60s, the stimulating essays on the social formation which seems to have been required for a modern scientific movement to develop, set forth most convincingly in The Scientific Intellectual (1963). (shrink)

Schipper makes the essential ideas of great thinkers accessible to the student in this well-organized book. In order to stress the interactive nature of the teaching-learning process, Introduction to Philosophy and Applied Psychology is structured in workshops that focus primarily on philosophy with some attention given to related topics in psychology and counseling.

At the time of writing there appear to have been no electronic submissions to the Journal of Medical Ethics. It seems appropriate, therefore, to begin electronic correspondence with a consideration of some of the ethical implications of this new form of ethical dialogue.I have posted this response to Kenneth Boyd’s editorial on Mrs Pretty and Ms B1 as this article may provoke debate far beyond the medical and ethical establishment. This issue may be of tremendous concern to patients or their (...) carers who are presently suffering in circumstances similar to those described.The electronic response forum of the BMJ has been in operation for over four years.2 An editorial in the BMJ on physician assisted suicide3 has attracted 125 responses at the time of writing. An important feature of electronic responses, particularly on items that generate a lot of debate, is that the …. (shrink)

Lewis Gordon presents the first detailed existential phenomenological investigation of antiblack racism as a form of Sartrean bad faith. Bad faith, the attitude in which human beings attempt to evade freedom and responsibility, is treated as a constant possibility of human existence. Antiblack racism, the attitude and practice that involve the construction of black people as fundamentally inferior and subhuman, is examined as an effort to evade the responsibilities of a human and humane world. Gordon argues that the concept (...) of bad faith militates against any human science that is built upon a theory of human nature and as such offers an analysis of antiblack racism that stands as a challenge to our ordinary assumptions of what it means to be human. (shrink)

Building on the success and importance of three previous volumes, _Relational Psychoanalysis_ continues to expand and develop the relational turn. Under the keen editorship of Lewis Aron and Adrienne Harris, and comprised of the contributions of many of the leading voices in the relational world, _Volume 5_ carries on the legacy of this rich and diversified psychoanalytic approach by taking a fresh look at the progress in therapeutic process. Included here are chapters on transference and countertransference, engagement, dissociation and (...) self-states, analytic impasses, privacy and disclosure, enactments, improvisation, development, and more. Thoughtful, capacious, and integrative, this new volume places the leading edge of relational thought close at hand, and pushes the boundaries of the relational turn that much closer to the horizon. Contributors: Lewis Aron, Anthony Bass, Beatrice Beebe, Philip Bromberg, Steven Cooper, Jody Messler Davies, Darlene Ehrenberg, Dianne Elise, Glen Gabbard, Adrienne Harris, Irwin Hoffman, Steven Knoblauch, Thomas Ogden, Spyros Orfanos, Stuart Pizer, Philip Ringstrom, Jill Salberg, Stephen Seligman, Joyce Slochower, Donnel Stern, Paul Wachtel. (shrink)

Metaphysicians should pay attention to quantum mechanics. Why? Not because it provides definitive answers to many metaphysical questions-the theory itself is remarkably silent on the nature of the physical world, and the various interpretations of the theory on offer present conflicting ontological pictures. Rather, quantum mechanics is essential to the metaphysician because it reshapes standard metaphysical debates and opens up unforeseen new metaphysical possibilities. Even if quantum mechanics provides few clear answers, there are good reasons to think that any adequate (...) understanding of the quantum world will result in a radical reshaping of our classical world-view in some way or other. Whatever the world is like at the atomic scale, it is almost certainly not the swarm of particles pushed around by forces that is often presupposed. This book guides readers through the theory of quantum mechanics and its implications for metaphysics in a clear and accessible way. The theory and its various interpretations are presented with a minimum of technicality. The consequences of these interpretations for metaphysical debates concerning realism, indeterminacy, causation, determinism, holism, and individuality are explored in detail, stressing the novel form that the debates take given the empirical facts in the quantum domain. While quantum mechanics may not deliver unconditional pronouncements on these issues, the range of possibilities consistent with our knowledge of the empirical world is relatively small-and each possibility is metaphysically revisionary in some way. This book will appeal to researchers, students, and anybody else interested in how science informs our world-view. (shrink)

Thoreau's Religion presents a ground-breaking interpretation of Henry David Thoreau's most famous book, Walden. Rather than treating Walden Woods as a lonely wilderness, Balthrop-Lewis demonstrates that Thoreau's ascetic life was a form of religious practice dedicated to cultivating a just, multispecies community. The book makes an important contribution to scholarship in religious studies, political theory, English, environmental studies, and critical theory by offering the first sustained reading of Thoreau's religiously motivated politics. In Balthrop-Lewis's vision, practices of renunciation like (...) Thoreau's can contribute to the reformation of social and political life. In this, the book transforms Thoreau's image, making him a vital source for a world beset by inequality and climate change. Balthrop-Lewis argues for an environmental politics in which ecological flourishing is impossible without economic and social justice. (shrink)

Working through the lens of Donna Haraway's cyborg theory and directed at the example of Prozac, I address the dramatic rise of new technoscience in medicine and psychiatry. Haraway's cyborg theory insists on a conceptualization and a politics of technoscience that does not rely on universal “Truths” or universal “Goods” and does not attempt to return to the “pure” or the “natural.” Instead, Haraway helps us mix politics, ethics, and aesthetics with science and scientific recommendations, and she helps us understand (...) that (without recourse to universal truth or universal good) questions of legitimacy in science come down to local questions of effect and inclusion. What, in the case of my example, are the effects of Prozac? And for whom? Who is included and empowered to create legitimate psychiatric knowledge? Who is excluded and why? And, what political strategies will increase the democratic health of psychiatric science and practice? (shrink)