This book is for any among us who has ever had a discussion that turned on the subject of “happiness” which went nowhere, or nowhere good, because the word “happiness” itself has become so ambiguous that it seems at times to have lost any common meaning. Deal Hudson here clearly articulates the range of meaning packed into the word, by contrasting happiness and satisfaction, well-being and well-feeling, objective eudaimonism and the view that any subjective profession of happiness is unimpeachable. Since (...) the ascendancy of one or the other views has such radical personal, intellectual, and social implications, any of us who are interested in speaking more clearly with each other, across lives or disciplines or generations, might do well to take this book as a starting point for that conversation. (shrink)

Thomas articulates the proper priority among charity’s objects based on his understanding of charity as rooted in the fellowship of eternal happiness. God, as the source of the happiness, is our principal “fellow” in it and so first in the order of charity. The individual’s fellowship with himself or herself, with the “inner man,” is most intimate, and so the individual comes next in the order. Then come our neighbors, all of whom are our fellows now and may be our (...) fellows for eternity. Finally, the body is itself properly an object of charity, for it is by means of the acts we perform in the body that we may come to share in the fellowship of eternal happiness. (shrink)

The author seeks to respond to the philosophical appeal of W. Norris Clarke, S.J., “to uncover the personalist dimension lying implicit within the fuller understanding of the very meaning and structure of the metaphysics of being itself, not hitherto explicit in either the metaphysical or personalist traditions themselves.” She does this by discussing the distinctions drawn by Karol Wojtyla: (1) between a human being’s personhood and his humanity, and (2) between the ontological dignity and the ethical dignity of the human (...) person. (shrink)

The focus of this paper is the experience of vocational call and, in particular, three of its aspects: the source of the call, the form of the call, and the content of the call. It begins with a short reflection on Biblical accounts of vocation and then briefly contrasts that picture with the contemporary understanding of vocation as it is reflected in the thinking of Dewey, Weber, and Heidegger. It then explores Pope John Paul II’s creative retrieval of the original (...) understanding of vocation for our contemporary context by restoring the meaning of vocational call as having a divine source and dialogical form. The paper concludes with a reflection on the content of vocational call in the lives of individuals as they work out their vocations within the context of their particular communities. (shrink)

Scholars of color have been instrumental in advancing nursing knowledge development but find limited spaces where one can authentically share their philosophical perspective. Although there is a call for antiracism in nursing and making way for more diverse and inclusive theories and philosophies, our voices remain at the margins of nursing theory and philosophy. In nursing philosophy, there continues to be a lack of racial diversity in those who are given the platform to share their scholarship. Five nurse scholars of (...) color attended the International Nursing Philosophy Conference in August 2022. We established a collective system of support by sharing our experiences as researchers, scholars, and educators with each other. The theory of emancipatory nursing praxis informed this process. In this dialogue, we reflected on what it is like to present at and attend predominantly white nursing conferences. We shared our experiences of how we exist as nurse scholars, our philosophical views, and our thoughts on how we create spaces where scholars of color can feel welcomed and acknowledged for their contributions to advancing nursing knowledge. (shrink)

Black women are 3–4 times more likely to die from a pregnancy‐related complication and twice as likely to experience severe maternal morbidity when compared to white women in the United States. The risks for pregnancy‐related maternal mortality are well documented, yet Black women's experiences of life‐threatening morbidity are essentially absent in the nursing literature. The purpose of this interpretive phenomenological study was to understand the experiences of Black women who developed severe maternal morbidity. Face‐to‐face, one‐to‐one, in‐depth conversational interviews were conducted (...) with nine Black women who experienced life‐threatening complications during childbirth or postpartum. Five essential themes emerged (1) I Only Know What I Know; (2) How You Cared for Me; (3) Race Matters; (4) Faced with Uncertainty; and (5) Still Healing. These themes illuminate the complexity of Black women's subjective interpretations of severe maternal morbidity, and reveal ways in which racism, not race, places Black women at risk for poor maternal health outcomes. The author envisions greater equity for Black mothers entrusted to nursing care, guided by nursing theories informed by these study findings. (shrink)

This article explores the relationship between globalization and localization in context of our current ecological and social crisis. The benefits of immersing in one's local community and ecology are presented through an ecopsychological lens. Transpersonal dimensions of place are examined, reframing globalism as our seamless connections through the planetary life force. The author contends that while deepening our local relationships with place is essential for sustainability, developing our wider connections is essential for collective wellbeing.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Paul in the Summa Theologiae by Matthew LeveringAaron CantyPaul in the Summa Theologiae. By Matthew Levering. Washington, D.C.: The Catholic University of America Press, 2014. Pp. 336. $61.00 (cloth). ISBN: 978-0-8132-2597-5.It is not apparent to all readers of Thomas Aquinas that the Bible plays an indispensable role in his theology. That seems to be an unstated thesis of Matthew Levering in his book, Paul in the Summa Theologiae. (...) After decades of relative neglect in the first half of the twentieth century and into the second half, Aquinas’s scriptural commentaries began to receive scholarly attention. Less attention, however, has been paid to the role of Scripture in Aquinas’s synthetic works, including the Summa theologiae. Using as a reference point Wilhelmus G. B. M. Valkenberg’s magisterial study Words of the Living God: Place and Function of Holy Scripture in the Theology of St. Thomas Aquinas, which evaluates scriptural citations in the Summa theologiae, Levering proposes a more circumscribed study, namely, to discover the particular contribution of Pauline texts to the Summa theologiae. Taking the Pauline corpus for what Aquinas understood it to be, namely, the fourteen letters of the New Testament from Romans to Hebrews, Levering undertakes a detailed study of Paul’s influence on Aquinas.Levering’s book is divided into three sections. The first section examines how Aquinas applies Pauline texts in his exposition of three theological topics: the Trinity, Christ’s passion, and baptism. In his treatment of each of these three topics, Levering follows the order of the Summa theologiae, locating each Pauline text and commenting on where and how Aquinas uses it, whether in an objection, the sed contra, the respondeo, or the reply to an objection. With respect to the Trinity, Aquinas uses Paul especially in the questions of the Prima pars on human knowledge of God (q. 12), God’s knowledge (q. 14), God’s will (q. 19), predestination (q. 23), God the Father (q. 33), and the missions of the Son and Holy Spirit (q. 43). Levering finds that Paul’s emphasis on human salvation is what links these theological topics. God, who is Father, Son, and Holy Spirit, wills to save humanity through Christ’s atoning death and resurrection, and the sending forth of the Holy Spirit allows humanity to respond in faith and love to the Father’s revelation in Christ.Regarding Christ’s passion, which Aquinas treats in questions 46 to 49 of the Tertia pars, Levering draws three main conclusions about Aquinas’s engagement with Paul. First, Aquinas emphasizes the importance of Christ’s love and obedience while enduring his suffering and death. Paul testifies to Christ’s love in Ephesians 5:2 and Galatians 2:20, and he underscores the role of Christ’s obedience to the Father in Philippians 2:8 and Romans 5:29. Second, Aquinas draws from the Pauline writings various soteriological elements of Christ’s death. These elements include the meriting of exaltation for himself and for those who believe in him (Phil 2:9), the sacrificial and redemptive dimensions of his death (Eph 5:2; Gal 3:13), and the exemplary [End Page 152] and revelatory functions by which God manifests his power and glory through human weakness (1 Cor 1:18 and 1:25; 2 Cor 12:4). Third, Aquinas describes how Christ’s passion changes the lives of believers. God elicits through Christ a free response in faith and love (Rom 3:25 and 5:8), reconciles humanity to himself (Rom 5:10), and liberates humanity from the power of the devil (2 Thess 2:9).Aquinas discusses the sacrament of baptism a little later in the Tertia pars (qq. 66-69). Levering finds that Pauline texts in the first three questions, which pertain to the nature of baptism, the minister, and the recipients respectively, play a smaller role than they do in question 69, which contains 26 of the 89 Pauline quotations Aquinas appropriates in the questions on baptism. Most of these quotations derive from Romans, in which Paul discusses baptism at some length. Romans 6:11 claims that Christians have been baptized into Christ... (shrink)

Returning the Self to Nature is written for the person who no longer wishes to function in a world that revolves around selfish, disconnected identities and yearns to step into healthy relationships with one's self, one's community, and our planet. Seeing the suffering of the planet and that of humans as inseparably linked-the ecological crisis as psychological crisis, and vice versa-opens the door to a mutuality of healing between people and nature. At the heart of both chronic and acute forms (...) of narcissism is a socially-constructed false self-an isolated, damaged ego in a delusional cycle of selfishness. Through guided analysis and practices of reflection and embodied meditation, the reader will gain skills to begin experiencing a loving, pluralistic, and ecological self. This book is an invitation to wake up from the dream of the false self and join the movement toward social and planetary healing. (shrink)

In the United States, there is a long history of racial disparities in maternal health, with Black women disproportionately representing poor maternal health outcomes. Black women are three to four times more likely to die from a pregnancy‐related complication and twice as likely to experience severe maternal morbidity when compared to white women. Where are nurses in the development of knowledge to improve maternal health outcomes among Black birthing people? This dialogue discusses how decolonizing nursing can occur by examining the (...) history of Black maternal health in the United States and using the works of nursing scholars of color to inform nursing education, research, and clinical practice. (shrink)

PART ONE I 'Alternative' in 'Alternative logic There are many systems of logic — many-valued systems and modal systems for instance - which are non-standard ...

Drawing from a keynote panel held at the hybrid 25th International Philosophy of Nursing Conference, this discussion paper examines the question of epistemic silence in nursing from five different perspectives. Contributors include US‐based scholar Claire Valderama‐Wallace, who meditated on ecosystems of settler colonial logics of nursing; American scholar Lucinda Canty discussed the epistemic silencing of nurses of colour; Canadian scholar Amelie Perron interrogated the use of disobedience and parrhesia in and for nursing; Canada‐based scholar Ismalia De Sousa considered what (...) nursing protects in its silences; and Australian scholar Janice Gullick spoke to trans invisibility in nursing. (shrink)

No consensus yet exists on how to handle incidental fnd-ings in human subjects research. Yet empirical studies document IFs in a wide range of research studies, where IFs are fndings beyond the aims of the study that are of potential health or reproductive importance to the individual research participant. This paper reports recommendations of a two-year project group funded by NIH to study how to manage IFs in genetic and genomic research, as well as imaging research. We conclude that researchers (...) have an obligation to address the possibility of discovering IFs in their protocol and communications with the IRB, and in their consent forms and communications with research participants. Researchers should establish a pathway for handling IFs and communicate that to the IRB and research participants. We recommend a pathway and categorize IFs into those that must be disclosed to research participants, those that may be disclosed, and those that should not be disclosed. (shrink)

Externalism comes in varieties. While the landscape isn.

First published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

No one denies that people adapt what they say and how they interpret what is said to them, depending on their interactive partners. What is controversial is when and how they do so. Several psycholinguistics research programs have found what appear to be failures to adapt to partners in the early moments of processing and have used this evidence to argue for modularity in the language processing architecture, claiming that the system cannot take into account a partner’s distinct needs or (...) knowledge early in processing. We review the evidence for both early and delayed partner‐specific adaptations, and we identify some challenges and difficulties with interpreting this evidence. We then discuss new analyses from a previously published referential communication experiment (Metzing & Brennan, 2003) demonstrating that partner‐specific effects need not occur late in processing. In contrast to Pickering and Garrod (2004) and Keysar, Barr, and Horton (1998b), we conclude that there is no good evidence that early processing has to be be “egocentric,”“dumb,” or encapsulated from social knowledge or common ground, but that under some circumstances, such as when one partner has made an attribution about another’s knowledge or needs, processing can be nimble enough to adapt quite early to a perspective different from one’s own. (shrink)

Recent philosophical treatment of conspiracy theories supposes them all to be explanatory, thus overlooking those conspiracy theories whose major purpose is the assertion of ‘hidden facts’ rather than explanation of accepted facts. I call this variety of non-explanatory conspiracy theories “counterfact theories”. In this paper, through the use of examples, including the Obama birth certificate conspiracy theory, I uncover the distinctive reasoning pattern and dialectical strategy of counterfact theories, highlighting their epistemic flaws.

While information technologies present organizations with opportunities to become more competitive, unsettled social norms and lagging legislation guiding the use of these technologies present organizations and individuals with ethical dilemmas. This paper presents two studies investigating the relationship between intellectual property and privacy attitudes, Machiavellianism and Ethical Ideology, and working in R&D and computer literacy in the form of programming experience. In Study 1, Machiavellians believed it was more acceptable to ignore the intellectual property and privacy rights of others. Programmers (...) and R&D workers considered violating intellectual property rights more acceptable. Programmers did not consider violating privacy rights more acceptable, but R&D workers did. Finally, there was an interaction between Machiavellianism, programming and R&D. Machiavellians who also had programming experience or worked in R&D found violations of intellectual property much more acceptable. The effect of Machiavellianism on attitudes toward violations of privacy was enhanced by working in R&D, but not by programming experience. In Study 2, idealists believed it was less acceptable to ignore the intellectual property and privacy rights of others. Relativists found it more acceptable to violate intellectual property rights, though they did not consider it more acceptable to violate privacy rights. Those with programming experience were more accepting of intellectual property rights violations, but not of privacy violations. Finally, programming experience moderated the relationship between idealism, relativism and attitudes toward these unethical information practices. Implications for diminishing unethical behavior among Machiavellians, Relativists, programmers and those in R&D are discussed. (shrink)

This article assesses the development of Rawls’s thinking in response to a generation of feminist critique. Two principle criticisms are sustainable throughout his work: first, that the family, as a basic institution of society, must be subject to the principles of justice if its members are to be free and equal members of society; and, second, that without such social and political equality, justice as fairness is as meaningful to women as the unrealized promise of ‘Forty acres and a mule’ (...) was to the newly freed slaves. (shrink)

We need to find a middle way between the exaggerated deference towards science characteristic of scientism, and the exaggerated suspicion characteristic of anti-scientific attitudes — to acknowledge that science is neither sacred nor a confidence trick. The Critical Commonsensist account of scientific evidence and scientific method offered here corrects the narrowly logical approach of the Old Deferentialists without succumbing to the New Cynics' sociologism or their factitious despair of the epistemic credentials of science.

Abortion has long been a central issue in the arena of applied ethics, but, the distinctive analysis of feminist ethics is generally overlooked in most philosophic discussions. Authors and readers commonly presume a familiarity with the feminist position and equate it with liberal defences of women's right to choose abortion, but, in fact, feminist ethics yields a different analysis of the moral questions surrounding abortion than that usually offered by the more familiar liberal defenders of abortion rights. Most feminists can (...) agree with some of the conclusions that arise from certain non-feminist arguments on abortion, but they often disagree about the way the issues are formulated and the sorts of reasons that are invoked in the mainstream literature. (shrink)

Carazan's dream : Kant's early theory of freedom -- Kant's archimedean moment : remarks in observation concerning the feeling of the beautiful and the sublime -- Rousseau, Count Verri, and the true economy of human nature : lectures on anthropology, 1772-1781 -- The paradox of autonomy -- Moral hesitation in religion within the boundaries of bare reason -- Kant's true politics : Völkerrecht in toward perpetual peace and the metaphysics of morals -- Kant as educator : conflict of the faculties, (...) part one -- Archimedes revisited : honor and history in the conflict of the faculties, part two -- Kant's Jewish problem. (shrink)