Clinical ethics consultants are inevitably called to participate in and bear witness to emotionally challenging cases. With the move toward the professionalization of ethics consultants, the responsibility to respond to and address difficult ethical dilemmas is likely to fall to a small set of people or a single clinical ethicist. Combined with time constraints, the urgent nature of these cases, and the moral distress of clinicians and staff encountered during consultation, like other healthcare professionals such as physicians and nurses, clinical (...) ethics consultants could risk burnout. If it is true that clinical ethicists are at risk for burnout, an important strategy to avoid burnout is to develop sound self-care practices. This article reviews the goals and skills of ethics consultation and the role-specific reasons that clinical ethicists may be at risk for burnout, and argues that clinical ethicists may need to engage in self-care practices. Strategies to address burnout are reviewed and opportunities for future research are identified. (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. 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 question takes us to the very center of the cooperation of the human powers in the act of choice. If prudence is wanting, that act of dominion is neither truly human nor truly praiseworthy. Unless there can be truly praiseworthy human excellence in the absence of love the answer to our question ought to be affirmative. Surely the affirmative answer is favored by I Cor. 13:13 and John 14:23. Is the dominion then still human? A negative answer to the (...) question of our title is favored by what seems an Aristotelian firmness. Prudence, then, with that negative answer is nothing but knowledge? Yet Thomas Aquinas says in a very simple text: “love moves within prudential actuality”. These words in answer to the question of our title invite their metaphysical exegesis by penetrating causal relations within the prudential judgment. (shrink)

_"Clarissa" on the Continent _defines and explores two strategies of literary translation—creative vs. preservative and strong vs. weak—as they transform one of the most influential English novels. Thomas Beebee compares the two opposing strategies as they influence the French translation of _Clarissa_ by the novelist Antione François de Prévost and the German translation by the Göttingen Orientalist Johann David Michaelis, and in doing so he demonstrates that each translator found authority for his procedure within the text itself. Each translation (...) is also examined in light of Richardson's other writings and placed in its literary and cultural context. This study uses translations in order to interpret _Clarissa_, to show how the basis for the novel's reception on the Continent was laid, and to explore the differences and interactions among three literary and cultural systems of the eighteenth century. The close examination of these two important translations enable the formulation of not only a theory of creative vs. preservative translation but also the interconnections between literary theory and translation theory. Beebee also looks at later translations of _Clarissa_ as products of literary and historical change and at Prévostian strategies of the novel. (shrink)

This paper reflects on fundamental ethical issues concerning designing for behavioural change, in order to raise questions about the factors that should be considered by design practitioners when developing interventions. It draws on existing literature on philosophical ethics, moral psychology and design. It proposes a list of ethical questions and considerations to be made throughout the design process. A case study addressing behavioural changes in antibiotics prescriptions (for Urinary Tract Infections) was carried out to demonstrate how the ethical questions identified (...) are asked and considered. We provide a framework for addressing these issues with the hope that it will help minimise the risk of problematic and unethical intervention design processes. (shrink)

Self-Knowledge: An Essay in Social Personalism proposes that social Personalism can best provide for self-knowledge. Thomas O. Buford offers a social personalist understanding of self-knowledge which focuses on the relation of persons to each other and to the Personal, and avoids the impersonalisms that erode the dignity of persons and their moral life which characterize modern life.

Cet article propose d’étudier différentes commissions municipales de la vie nocturne à Lille. Depuis les années 2000, ces instances de concertation ont essaimé en France et dans d’autres États européens dans le but d’encadrer le déploiement d’une économie de la fête nocturne. À partir d’une enquête monographique menée depuis 2012, reposant sur des entretiens avec des professionnels de la nuit et des différentes institutions concernées (mairie, préfecture, police), des observations ethnographiques de ces commissions, et une analyse des archives municipales, nous (...) nous proposons d’esquisser une généalogie de ces instances de concertation en mettant de côté la recherche de ses effets sur l’action publique au profit de l’étude de ses usages et _in_ _fine_ de ses fonctions latentes. Notre perspective diachronique nous permet de tester l’hypothèse éliassienne d’une forme de « curialisation » de la vie nocturne. Ces espaces de délibération constituent un moyen pour la mairie de prendre pied dan... (shrink)

A synodal church makes assumptions about our basic ecclesial experience which takes place when we assemble liturgically, especially when we act eucharistically. The basic assumption is that we are a genuine human community knowing and relating to one another as brothers and sisters in baptism. Only real communities can authentically image the church's nature. This is a ‘bottom – up’ activity. If we wish this, then we must rediscover our liturgy and celebrate it in a new way as flowing out (...) from a community and helping it to discover its own nature. This, in turn, makes demands on our understanding of ministry and its structures. While many Catholics endorse synodality, their willingness to change the shape of the presbyterate is uncertain. (shrink)

These two volumes are the first extensive study of the influence of Marsilio Ficino on major English poets. Ficino lived in Florence, Italy from 1433 to 1499. He introduced Plato to the Renaissance by his translations of the philosopher's complete works with detailed commentary. He wrote important works on astrology, a multi-volume work on Platonic Theology, and hundreds of brilliant public letters on a variety of subjects.

What is Plato attempting to accomplish in the Laches? A cursory reading leaves one with the strong impression that the main topic of discussion is the education of the sons of Lysimachus and Melesias. However, an equally cursory survey of the major interpretations of the Laches reveals that few, if any, scholars agree with that impression. Their view is that the main topic of conversation in the Laches is courage, the examination of which takes place in the second main section (...) of the dialogue. On this view, neither the first half of the dialogue nor the concluding short section is philosophically significant since neither adds to the discussion of courage. What is left obscure on that view is what Plato is doing in these “insignificant” sections. In addition, that view does not help us to understand Plato’s emphasis on education throughout the dialogue. It seems, then, that the initial question has led to a second one: is the Laches a unity both philosophical, and philologically? Both of these questions are inextricably intertwined. The question of the unity of the Laches can be dealt with fully through a consideration of a unifying theme or argument, and the question of the integrating theme can be considered only in the light of the structure of the dialogue. I contend that a unifying thread of argument can be found in the Laches and that the traditional view of the dialogue results in cutting it into two parts having little philosophical or literary relation to each other. I propose, first, to show that the traditional interpretation is untenable, and second, to offer a counterinterpretation which avoids the necessity of regarding the first and concluding parts of the dialogue as philosophically insignificant and which provides a unifying theme. These two goals will be achieved in the following way: it will be shown that the assumption that the main conversation of the Laches is about courage implies the destruction of the unity of the Laches and leaves unclear what Plato is doing in the first half of the dialogue. And, second, a counterinterpretation will be offered showing that the central theme of the dialogue is the educational consultant. It will be shown that this theme unifies the dialogue, makes clear what Plato is doing in otherwise obscure passages, and puts into proper perspective the discussion of courage. We must now consider the traditional interpretation of the Laches. (shrink)

Committed to the metaphysical thesis that Person is first, working within the Liberal Protestant Consensus, and believing that our minds are capable of grasping reality, Boston Personalists have followed two roads in developing their thought: ratio and poeisis. The former is represented by Bowne and Brightman with their emphasis on reason, and the latter by Bertocci with his emphasis on creativity. Though Bowne and Brightman were deeply concerned with education, it was Bertocci who wrote on the subject, and his focus (...) was on moral education. My interest, however, is not in developing Bertocci's position. Rather I shall state the essentials of a Personalist view of moral education within the poeisis tradition. To do that I shall address this question: "Must one know to be good?" I shall discuss that question by examining the life of the developing moral person and the place of knowledge in that life. As this discussion unfolds, we shall see the educational ideal of Boston Personalism. (shrink)

This book is focused on what stabilizes and unifies our second nature, or that which we participants in a culture share in common. The claim is that in the triadic structure of the experience of all persons, trust is the key to the solidarity and stability of our second nature.

In this book, Professor McGarity reveals the complex and problematic relationship between the 'regulatory reform' movements initiated in the early l970s and the United States' federal bureaucracy. Examining both the theory and application of 'regulatory reform' under the Reagan administration, the author succeeds in offering both a relevant analysis and critique of 'regulatory reform' and its implementation through bureaucratic channels. Using several case studies from the early Reagan years, this book describes the clash of regulatory cultures resulting from the President's (...) attempt to incorporate 'regulatory analysis' into the bureaucratic decision-making process. Yet while McGarity recognizes the limitations of regulatory analysis, he concludes with suggestions for enhancing its effectiveness. This book could be used not only as a textbook for political science and government courses but also for graduate applications in public policy and public administration. (shrink)

Investigations of metacognition – and also the application of the storehouse and correspondence metaphors – seem as appropriate for laboratory research as for naturalistic research. In terms of measurement, the only quantitative difference between the “input-bound percent correct” and “output-bound percent correct” is the inclusion versus exclusion (respectively) of omission errors in the denominator of the percentages.

Several conclusions depend on a version of signal detection theory that assumes performance is based on underlying equal-variance normal distributions of trace strength. Such conclusions are questionable without empirical justification for that assumption. A thought experiment is presented to show how the assumption is probably invalid, and empirical evidence is cited for the assumption's invalidity in research on human memory.