We bear witness to a sweeping social movement for change—fostered and driven by a powerful group of Black nurses and nursing students determined to call out and dismantle anti‐Black racism and discrimination within the profession of nursing. The Black Nurses Task Force, launched by the Registered Nurses' Association of Ontario (RNAO) in July 2020, is building momentum for long‐standing change in the profession by critically examining the racist and discriminatory history of nursing, listening to and learning from the lived experiences (...) of the Black nursing community, and shaping concrete, actionable steps to confront anti‐Black racism and discrimination in academic settings, workplaces, and nursing organizations. The Black Nurses Task Force and the RNAO are standing up and speaking out in acknowledgment of the magnitude of anti‐Black racism and discrimination that exist in our profession, health system, justice system, and economic system. This social movement is demonstrating, in actions, how individuals and a collective act as change agents to drive meaningful and widespread change for our present and future Black nurses. We also acknowledge the Black nurses who have gone before us. (shrink)

Racism against Black people, Indigenous and other racialized people continues to exist in healthcare and academic settings. Racism produces profound harm to racialized people. Strategies to address systemic racism must be implemented to bring about sustainable changes in healthcare and academic settings. This quality improvement initiative provides strategies to address systemic racism and discrimination against Black nurses and nursing students in Ontario, Canada. It is part of a broader initiative showcasing Black nurses in action to end racism and discrimination. We (...) have found that people who have experienced racism need healing, support and protection including trauma-related services to facilitate their healing. Implementing multi-level, multi-pronged interventions in workplaces will create healthy work environments for all members of society, especially Black nurses who are both clients/patients and providers of healthcare. (shrink)

How care can resist the stifling force of the neoliberal paradigm In a world brimming with tremendous wealth and resources, too many are suffering the oppression of precarious existences--and with no adequate relief from free market-driven institutions. Care Ethics in the Age of Precarity assembles an international group of interdisciplinary scholars to explore the question of care theory as a response to market-driven capitalism, addressing the relationship of three of the most compelling social and political subjects today: care, precarity, and (...) neoliberalism. While care theory often centers on questions of individual actions and choices, this collection instead connects theory to the contemporary political moment and public sphere. The contributors address the link between neoliberal values--such as individualism, productive exchange, and the free market--and the pervasive state of precarity and vulnerability in which so many find themselves. From disability studies and medical ethics to natural-disaster responses and the posthuman, examples from Māori, Dutch, and Japanese politics to the COVID-19 pandemic and the Black Lives Matter movement, this collection presents illuminating new ways of considering precarity in our world. Care Ethics in the Age of Precarity offers a hopeful tone in the growing valorization of care, demonstrating the need for an innovative approach to precarity within entrenched systems of oppression and a change in priorities around the basic needs of humanity. Contributors: Andries Baart, U Medical Center Utrecht, Tilburg U, and Catholic Theological U Utrecht, the Netherlands; Vrinda Dalmiya, U of Hawaii, Mānoa; Emilie Dionne, U Laval; Maggie FitzGerald, U of Saskatchewan; Sacha Ghandeharian, Carleton U; Eva Feder Kittay, Stony Brook U/SUNY; Carlo Leget, U of Humanistic Studies in Utrecht, the Netherlands; Sarah Clark Miller, Penn State U; Luigina Mortari, U of Verona; Yayo Okano, Doshisha U, Kyoto, Japan; Elena Pulcini, U of Florence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:MIND FORMING AND MANUDUCTIO IN AQUINAS* MARIE I. GEORGE St. John's University Jamaica, New York QUINAS'S CONCERN for pedagogy is plain from his explicit discussions of the subject, the most noteworthy of which is found in the preface to the Summa Theologiae. His qualities as a teacher of beginning students have been brought out by numerous modern authors, among whom are Josef Pieper,1 who underlines both Thomas's ability to (...) arouse wonder and his use of ordinary language intelligible to all, and James Weisheipl,2 who points out that Aquinas's commentaries on Aristotle reveal a concern for the neophyte who is trying to comprehend the relation between faith and reason. One important aspect of Aquinas's teaching on pedagogy generally does not get the attention it merits, however, and this is the need for ' manuductio.' 3 ' Manuductio ', or ' xeipaywv£a ' (literally, 'leading by the hand') is an expression which Aquinas *This paper was read at the Sixteenth International Conference on Patristic, Mediaeval, and Renaissance Studies, Villanova University, Pennsylvania, September 1991. 1 Cf. Josef Pieper, Guide to Thomas Aquinas (New York: Pantheon Books, 1962)' c. 8. 2 Cf. James Weisheipl, O.P., Friar Thomas d'Aquino (Washington, D.C.: Catholic University of America Press, 1974), 281. 3 This article drew much of its inspiration from the works of Msgr. Maurice Dionne, a thinker who both elaborated upon and consciously implemented Aquinas's teachings on this subject. Cf. especially: Initation a la logique, ed. Yvan Pelletier (Ste-Foy, Quebec: L'Institut Apostolique Renaissance inc., 1976), and La N ecessite de la logique en regard de chacune des vertus intellectuelles, ed. Louis Brunet, vol. 1 (Quebec: Societe d'Etudes Aristoteliciennes 1980), hereafter cited as La N ec. 201 202 MARIE I. GEORGE adopts from Dionysius.4 It is a word that has different but related meanings in the moral, intellectual, and spiritual orders. Our intention is to elucidate the thomistic doctrine of ' leadingby -the-hand ' in the context of intellectual education, or ' mind forming,' discussing its nature, its necessity, and its place in the global picture of human knowing as outlined by Aquinas. We will begin by delineating in general what manuductio is by comparing two key passages, the first of which is to be found in the Summa Theologiae: The teacher leads the students from what is already known to knowledge of things unknown in two ways. First, by putting before him certain aids or instruments which his intellect uses in order to acquire science ; for example, when he presents him with some less universal proposition which nevertheless the student is able to judge from things already known; or when he proposes to him some sensible examples, or similitudes, or opposites, or some other things of this sort, from which the intellect of the learner is ' led by the hand ' (manuducitur) to the knowledge of a truth previously unknown to him. The other way [the teacher leads the student] is when he strengthens the intellect of the learner... inasmuch as he proposes the order of principles to conclusions to the student, who perhaps by himself would not have so much ability to put things together (virtutem collativam) that from the principles he could deduce the conclusions. And therefore it is said in Posterior Analytics. Bk. I, that 'demonstration is a syllogism making one know '. And through this mode the one who demonstrates makes the listener know.5 4 Cf. In Librum Beati Dionysii De Divinis Nominibus Ezpositio (Turin: Marietti, 1950), where St. Thomas comments on the following phrase from Dionysius (p. 14) : "E1r ailT7]11 a11a"Yoµe110J11 a11aTaTtX7/ xe1pa"YOJ1lla" ("ad ipsam sursum actorum suscitative manuductio "). The commentary reads (p. 17, # 48) : "Further, it is necessary that man progress to better things; and as to this, he says fifthly ' suscitative manuductio sursum actorum ' i.e., those things which go up, that is, make progre"ss, 'ad Ipsam ', namely to the Divinity. [The expression] 'suscitative' manuductio, however, is used because not only can one give a helping hand to those wanting to make progress, but one can even stimulate or urge [people] to progress." All translations are my own. Cf. also Quaestiones disputatae de veritate, q. 27, art... (shrink)

This is an attempt to determine the character of Antonio Gramsci''s Marxism by way of a critical analysis of Luciano Pellicani''sGramsci: An Alternative Communism? His interpretation is that, except for a peaceful revolutionary strategy, Gramsci is a typical Marxist-Leninist. This is criticized by pointing out that it is largely grounded on non-Gramscian texts, that its references to Gramsci are primarily to an intermediate phase of his development, and that its construal of the mature texts of thePrison Notebooks does violence to (...) the contexts of the passages quoted. The criticism strongly points in the direction of either an original Gramscian communism or a Gramscian noncommunism. (shrink)

Le présent essai examine d'abord les notions newtoniennes d'espace et de temps absolus en elles-mêmes et dans leurs relations réciproques, puis ensuite dans leurs rapports avec d'autres notions connexes comme celles de lieu et de mouvement, en prenant pour base le Scholium qui fait suite aux définitions formulées au début des Principia mathematica philosophiae naturalis. La seconde partie analyse les arguments et precédés utilisés par Newton pour identifier des mouvements absolus, et prouver ainsi que de tels mouvements existent. La troisième (...) partie montre en quel sens il faut entendre que ces mouvements sont « absolus », et pourquoi on ne peut en tirer une preuve ultérieure de l'existence d'un temps et d'un espace absolus et subsistants. (shrink)

Pour Répondre à la question qui constitue le titre de cet essai, il faut d'abord répondre à une autre question, à savoir: qu'est-ce que la philosophie de la nature? De quoi parlons-nous au juste quand nous parlons de philosophie de la nature?

This is a basic work for students specializing in philosophy & for any scholar studying the works of Sartre.

In the process of psychical transmission from one generation to the next, who asks what of whom? The evocative expression of an ‘errand’ suggests that a subject is sent on a mission, sent in error, wanders away, and returns home, adversely changed. A vocative imperative is at the heart of a mission. When there is a call from an anterior Other, there must be a response. Before, there was an experience of a call and its response, then, there would be (...) an errand. Precisely, the subject is preceded by the self-same subject’s constituted and appropriated mandate from an anterior object. To upend an aberrant errand, a subject must reconfigure a posted imperative, ever altering, again and again, the call and summons of an alien and unwelcome guest turned host. Otherwise, the dissonant and unwelcome guest turned host may transform the naïve subject into a ghost, a revenant that disappears and returns to haunt the subject. Thanks to the new and public space in the clinical setting, the entity that listens to the sub-ject will come to know that reception and perception of an errand is communalised in ways where there is a constant alteration, revision and co-creation of meanings of the received and perceived phenomenon through reciprocal connection and reciprocal correction. When subject’s experiential acquisitions enter that clinical setting, a resolute upending of a retrogressive descent toward death may occur. Hence, the meaning of staying alive for an Other who is otherwise dislocated, thrown, posted into a transgenerational spiral, toward death. A toxic errand is thus potentially aborted in that new space where a new relationship for resubjectivising and sublimating the unwanted mandate happens. Resubjectivising the injected errand becomes the exit strategy so that positive change is now conceivable. (shrink)

Le concept de plan utilisé en planification socialiste est rapproché du concept de plan invoqué par diverses philosophies de l'histoire. Pour ce faire, la notion de « plan divin » est analysée à l'aide d'une structure à sept termes qui, s'appliquant également au concept socialiste de plan, permet de fonder ce rapprochement. Les avatars du concept de plan en philosophie de l'histoire sont ensuite examinés de manière à faire ressortir un parallèle entre les dilemmes de cette philosophie et ceux de (...) la planification soviétique, yougoslave ou chinoise.The concept of planning used in socialist experiences is approached by the "plan" concept put forward by diverse philosophies of history. In order to do this, the notion of "divine plan" is analysed with the help of a structure of seven terms which, being equally applied to the socialist concept of planning, allows the foundation of this "rapprochement" . The transformations of the concept of plan in the philosophy of history are next examined in such a manner to manifest a parallel between the dilemmas of this philosophy and those of Soviet, Yugoslav or Chinese planning. (shrink)

The article revisits the old controversy concerning the relation of the mother's brother and sister's son in patrilineal societies in the light both of anthropological criticisms of the very notion of kinship and of evolutionary and epidemiological approaches to culture. It argues that the ritualized patterns of behavior that had been discussed by Radcliffe-Brown, Goody and others are to be explained in terms of the interaction of a variety of factors, some local and historical, others pertaining to general human dispositions. (...) In particular, an evolved disposition to favor relatives can contribute to the development and stabilization of these behaviors, not by directly generating them, but by making them particularly "catchy" and resilient. In this way, it is possible to recognize both that cultural representations and practices are specific to a community at a time in its history (rather than mere tokens of a general type), and that they are, in essential respects, grounded in the common evolved psychology of human beings. (shrink)

In concept, an image has both verticality and horizontal dimensions. Saturated images within this space have a horizon and can exceed that horizon. Within that horizon where the image dwells something chances itself upon the observer and the observed. Into that public space between self and other, students bring an instrumental approach to how they plan to deploy their new fund of knowledge, only to discover that the setting itself has become an event where surprise and upheaval disrupt their illusion (...) of self-continuity and the façade of familiarity. Phenomenologically, upheaval shows itself when givenness both precedes and participates in the giving of phenomena such as medical students’ “before and after” images of psychoanalysis. They discover and reconfigure their erstwhile absolute positions and values into reconfigurations of self and prior commitments. The turning point from their instrumental use of knowledge to reconfigurations of how they situate themselves in the world decisively comes when teaching and learning become an event in se that disturbs their sense of order.Following Husserl, phenomenological psychological observation has required us to go from the events of history to a sense of history. Would, however, that we could stay at the level of events much longer to see images explode and exceed their horizons from the illusion of order, and patterned repetition disrupted by surprise, upheaval and indeterminacy in the spirit of Alain Badiou! (shrink)