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Journal articles on the topic 'Ethics and self-care'
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1
Haegert, Sandra. "The Ethics of Self." Nursing Ethics 11, no. 5 (September 2004): 434–43. http://dx.doi.org/10.1191/0969733004ne722oa.
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This article attempts to elucidate the ethical meaning behind the words ‘the ethics of self’ and ‘an ethical self’, particularly in the light of Noddings’ ‘ethical self’, in order to show the relevance of these terms to the practice of ethical caring. It examines the relationship that Noddings believes exists between one’s actual self and the vision one has of one’s ideal self. I attempt to draw out a meaning derived from the texts in which this concept has been captured, while at the same time juxtaposing the concept ‘ethic of care’ from my own research, together with the meaning given by philosophers Peta Bowden, Iris Murdoch and Simone Weil, who have written on the subject, albeit indirectly in some instances. A participant in a colleague’s research on care and patient satisfaction used similar expressions, and gave the impetus for this article.
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Curtis, Cara. "“No One Left Behind”: Learning From A Multidimensional Ethic of Care in a Women’s Prison in the US South." Journal of the Society of Christian Ethics 41, no. 1 (2021): 21–36. http://dx.doi.org/10.5840/jsce202171946.
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Drawing on qualitative research in a theological studies program at a women’s prison, this paper describes a multidimensional ethic of care practiced by the program’s students. Analyzing this ethic, the paper distills three virtues that the students’ practice offers to non-incarcerated persons seeking to advance care and justice in the world: attention, outward-looking self-care, and steadfastness. Through this analysis, the paper makes two main contributions, building on multiple strands of work in everyday ethics and the ethics of care: 1) it explores the moral and pedagogic value of incarcerated women’s ethical practices, and in doing so aims to unsettle assumptions about “where ethics happens,” particularly virtue ethics, and who are qualified ethical teachers; 2) in discussing a care ethic embedded in a carceral context, it furthers the case for ethics of care that are robustly and explicitly tied to the pursuit of justice.
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Jenkins, Fiona. "Care of the Self or Cult of the Self?" International Journal of Philosophical Practice 1, no. 1 (2001): 48–64. http://dx.doi.org/10.5840/ijpp2001113.
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How might philosophically based counseling avoid becoming just one more form of private therapy, to be set alongside all the others now sold to individual consumers? Although several practitioners of philosophical counseling have sought to distinguish their approach from psychotherapeutic models, Foucault’s critique of the dominant modern model of ethical reflection might be used to argue for their essential continuity with one another, based on their common acceptance of the primacy of the imperatives of knowledge. Foucault turned in his late writings to ancient Greek models of ethics as ‘care of the self ’, delineating a self-relation prior to knowledge. This paper argues for the interest and importance for philosophical counseling of the idea of ethics as ‘care of the self ’ in articulating a model of ethical reflection distinct from both rationalist and irrationalist tendencies in modern thought and focussed on self-mastery conceived as addressing our relation to otherness rather than as authenticity or autonomy. Moreover, the ‘aesthetics of existence’ that Foucault prescribes to the present has a significant and affirmative relationship to political life; this distinguishes it from the private and individualistic project, dismissed by Foucault as ‘the Californian cult of the self ’, for which philosophical counseling can all too readily be mistaken.
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Regnier, Daniel. "Plotinus on Care of Self and Soul." PLATO JOURNAL 21 (January 28, 2021): 149–64. http://dx.doi.org/10.14195/2183-4105_21_10.
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Plotinus’ philosophical project includes an important Socratic element. Plotinus is namely interested in both self-knowledge and care of soul and self. In this study I examine how through his interpretation of three passages from Plato (Timaeus 35 a, Phaedrus 246 band Theatetus 176 a-b), Plotinus develops an account of the role of care in his ethics. Care in Plotinus’ ethical thought takes three forms. First of all, care is involved in maintaining the unity of the embodied self. Secondly, situated in a providential universe, our souls – as sisters to the world soul - take part in the providential order by caring for ‘lower’ realities. Finally, Plotinus develops an ethics of going beyond virtue, a process which involves care for the higher, potentially divine, self.
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Randall, Thomas. "Care Ethics and Obligations to Future Generations." Hypatia 34, no. 3 (2019): 527–45. http://dx.doi.org/10.1111/hypa.12477.
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A dominant area of inquiry within intergenerational ethics concerns how goods (and bads) ought to be justly distributed between noncontemporaries. Contractualist theories of justice that have broached these discussions have often centered on the concepts of mutual advantage and (indirect) reciprocal cooperation between rational, self‐interested beings. However, another prominent reason that many in the present feel that they have obligations toward future generations is not due to self‐interested reciprocity, but simply because they care about what happens to them. Care ethics promises to be conceptually well‐suited for articulating this latter reason: given that future generations are in a perpetual condition of dependency on present‐day people's actions, this is precisely the kind of relational structure that care theorists should be interested in morally evaluating. Unfortunately, the care literature has been largely silent on intergenerational ethics. This article aims to advance this literature, offering the blueprints of what a care ethic concerning future generations—a “future care ethic”—should look like. The resultant ethic defends a sufficientarian theory of obligation: people in the present ought to ensure the conditions needed to encourage and sustain a world that enables good caring relations to flourish.
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Lanoix, Monique. "Who Cares? Care and the Ethical Self." Dossier : Éthiques et philosophies politiques du care, du soin et de la sollicitude. Perspectives ricoeuriennes et féministes 10, no. 3 (October 17, 2016): 49–65. http://dx.doi.org/10.7202/1037651ar.
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Over three decades ago, Carol Gilligan’s seminal book In a Different Voice provided feminist theorists with a powerful new approach to address the shortcomings of traditional moral theories. With a focus on concrete situations, an ethics of care can attend to the specifics of moral dilemmas that might otherwise be glossed over. As feminist reflection on moral and political philosophizing has progressed, another challenge has emerged. Recent feminist scholarship proposes non-ideal theories as preferable action-guiding theories. In this paper, I examine Kittay’s call for a version of care ethics as a naturalized ethics that comes from lived experience, in order to draw out the salient characteristics of the caring agent. This allows me to show how Kittay’s key assertion that “we are all some mother’s child” resonates with Ricoeur’s framing of self-esteem, which is, in turn, anchored on a notion of solicitude. Secondly, I make the case that care ethics can benefit from Ricoeur’s little ethics as it helps buttress the goal of good caring practices. Finally, care ethics, with its emphasis on the universality of care needs, helps to strengthen the central role of solicitude for the political sphere.
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Škof, Lenart. "Breath of hospitality." Nursing Ethics 23, no. 8 (August 3, 2016): 902–9. http://dx.doi.org/10.1177/0969733015587779.
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In this paper we outline the possibilities of an ethic of care based on our self-affection and subjectivity in the ethical spaces between-two. In this we first refer to three Irigarayan concepts – breath, silence and listening from the third phase of her philosophy, and discuss them within the methodological framework of an ethics of intersubjectivity and interiority. Together with attentiveness, we analyse them as four categories of our ethical becoming. Furthermore, we argue that self-affection is based on our inchoate receptivity for the needs of the other(s) and is thus dialectical in its character. In this we critically confront some epistemological views of our ethical becoming. We wind up this paper with a proposal for an ethics towards two autonomous subjects, based on care and our shared ethical becoming – both as signs of our deepest hospitality towards the other.
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Brandt, Lea, Laurel Despins, Bonnie Wakefield, David Fleming, Chelsea Deroche, and Lori Popejoy. "Health care ethics ECHO: Improving ethical response self-efficacy through sensemaking." International Journal of Ethics Education 6, no. 1 (January 29, 2021): 125–39. http://dx.doi.org/10.1007/s40889-021-00119-1.
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Vanlaere, Linus, Madeleine Timmermann, Marleen Stevens, and Chris Gastmans. "An explorative study of experiences of healthcare providers posing as simulated care receivers in a ‘care-ethical’ lab." Nursing Ethics 19, no. 1 (December 2, 2011): 68–79. http://dx.doi.org/10.1177/0969733011412103.
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In recent approaches to ethics, the personal involvement of health care providers and their empathy are perceived as important elements of an overall ethical ability. Experiential working methods are used in ethics education to foster, inter alia, empathy. In 2008, the care-ethics lab ‘sTimul’ was founded in Flanders, Belgium, to provide training that focuses on improving care providers’ ethical abilities through experiential working simulations. The curriculum of sTimul focuses on empathy sessions, aimed at care providers’ empathic skills. The present study provides better insight into how experiential learning specifically targets the empathic abilities of care providers. Providing contrasting experiences that affect the care providers’ self-reflection seems a crucial element in this study. Further research is needed to provide more insight into how empathy leads to long-term changes in behaviour.
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Stamatellos, Giannis. "Computer Ethics and Neoplatonic Virtue." International Journal of Cyber Ethics in Education 1, no. 1 (January 2011): 1–11. http://dx.doi.org/10.4018/ijcee.2011010101.
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In normative ethical theory, computer ethics belongs to the area of applied ethics dealing with practical and everyday moral problems arising from the use of computers and computer networks in the information society. Modern scholarship usually approves deontological and utilitarian ethics as appropriate to computer ethics, while classical theories of ethics, such as virtue ethics, are usually neglected as anachronistic and unsuitable to the information era and ICT industry. During past decades, an Aristotelian form of virtue ethics has been revived in modern philosophical enquiries with serious attempts for application to computer ethics and cyberethics. In this paper, the author argues that current trends and behaviours in online communication require an ethics of self-care found in Plotinus’ self-centred virtue ethics theory. The paper supports the position that Plotinus’ virtue ethics of intellectual autonomy and self-determination is relevant to cyberethics discussions involved in computer education and online communication.
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Dorrestijn, Steven. "The Care of Our Hybrid Selves: Ethics in Times of Technical Mediation." Foundations of Science 22, no. 2 (October 29, 2015): 311–21. http://dx.doi.org/10.1007/s10699-015-9440-0.
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Abstract What can the art of living after Foucault contribute to ethics in relation to the mediation of human existence by technology? To develop the relation between technical mediation and ethics, firstly the theme of technical mediation is elaborated in line with Foucault’s notion of ethical problematization. Every view of what technology does to us at the same time expresses an ethical concern about technology. The contemporary conception of technical mediation tends towards the acknowledgement of ongoing hybridization, not ultimately good or bad but ambivalent, which means for us the challenge of taking care of ourselves as hybrid beings. Secondly, the work of Foucault provides elements for imagining this care for our hybrid selves, notably his notions of freedom as a practice and of the care of the self. A conclusions about technical mediation and ethics is that whereas the approaches of the delegation of morality to technology by Latour and mediated morality by Verbeek see technical mediation of behavior and moral outlook as an answer in ethics, this should rather be considered the problem that ethics is about.
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Clarke, Katherine M. "Lessons from Feminist Therapy for Ministerial Ethics." Journal of Pastoral Care 48, no. 3 (September 1994): 233–43. http://dx.doi.org/10.1177/002234099404800304.
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Suggests a parallel between the situation that provoked a code of ethics for feminist therapy and the current situation in pastoral ministry. Notes that both professions have critiqued others' professional ethics and have tended to consider themselves, by definition, ethical. Observes that both professions possess diverse theoretical perspectives and often propose practices which raise ethical dilemmas not governed by traditional codes of ethics. Opines that boundary maintenance in small communities and the notion of overlapping relationships may carry solutions from some feminist therapy to the solving of problems of ministerial ethics. Claims that making self-care a part of ethics is essential.
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Johansson, Janet, and Michaela Edwards. "Exploring caring leadership through a feminist ethic of care: The case of a sporty CEO." Leadership 17, no. 3 (February 18, 2021): 318–35. http://dx.doi.org/10.1177/1742715020987092.
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This work critiques the normative construction of ethical leadership and contributes to understanding the ethics of care in leadership from a lifestyle and embodied perspective. Drawing on feminist notions of ethics of care, we question the ethicality of the practices of a sporty and health-oriented leader who claims to transform his attempts at self-care into care for others through role-modelling lifestyle behaviours. We explore inherent moral dilemmas in connecting a seemingly creative self-care project with well-intentioned practices of caring for others. We highlight the need to question persistent masculine rationalisations in ethical leadership, and to engage in and encourage, organisational and relational interactions that take account of specific employee needs. We argue that the leaders’ claiming to care for others by insisting on particular lifestyle behaviours and role-modelling aesthetic bodily ideals introduce new managerial norms in the organisation. The Instrumental intentions come to hamper an ethical care for the well-being of employees, whilst demonstrating the power of the leader to influence employees both inside and outside the organisation.
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Dallmann, Hans-Uirich. "Fürsorge als Prinzip?" Zeitschrift für Evangelische Ethik 47, no. 1 (February 1, 2003): 6–20. http://dx.doi.org/10.14315/zee-2003-0104.
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Abstract For a long time the foundations of an Ethic of Nursing have been formulated in terms of Christian charity. The article discusses this concept by examining the roots of modern Nursing in the Kaiserswerther Diakonie. This Christian work -ethic is criticised by modern nursing ethics. lnstead of an Ethic of Charity an Ethic of Care is promoted by the common representatives of a modern ethics of nursing. But such as an Ethic of Christian Charity an Ethic of Care has to deal with those problems: the naturalizing of femininity, the asymmetry of persans in caring relations, the relation between justice and care, the relation between caring and nursing. Care ethics following Gilligan and her recipients are not able to solve these problems in a satisfactory way. Therefore it could be useful to reformulate the Christian notion of charity. It can be demonstrated that Agape is not combined with conceptions of subservience and self-denial. The difference between Eros as a perverted selfishness and Agape as selfless virtue cannot be held any langer. Agape tends to reciprocity which has its model in the Golden Rule. In addition Agape is no sentiment, but related to action -Agape is practiced justice.
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Joseph, Thomas. "Ethics in Organization and Management." International Journal of Business Strategy and Automation 1, no. 3 (July 2020): 67–74. http://dx.doi.org/10.4018/ijbsa.20200701.oa1.
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A fundamental challenge for scholars and practitioners of organization and management is the integration of theoretical ethics with practical decision-making. This article discusses the historical evolution of ethics in organization and management through today. Additionally, the article utilizes a compare and contrast approach of three contemporary theories of ethical decision-making, namely ethics of virtue, ethics of care, and ethics of justice, to implicate their applicability to practice under conditions of globalization. Ethics of virtue, care, and justice share common concepts imperative for organizations in a global environment. They address the idea of equality and self-sufficiency and are concerned with the establishment and sustenance of lasting relationships. Organizations can, therefore, succeed in any environment providing that decision makers make the effort to adhere to standards that are moral, fair, caring, and just. Every unethical behavior should be condemned.
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Greenway, Andrew, Jamie Heffernan, Nicole Markow, Jennifer Yang, Linda Gibbons, Jacob Stewart, Joan Walker, and Barrie J. Huberman. "27 Utilization of an Ethics Service in a Large Urban Burn Center." Journal of Burn Care & Research 41, Supplement_1 (March 2020): S20—S21. http://dx.doi.org/10.1093/jbcr/iraa024.031.
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Abstract Introduction Ethical dilemmas arise related to tension between one or more values held by stake-holders. Identifying which ethical principles (i.e., autonomy, beneficence, non-maleficence, and justice) are in tension represents one way to categorize ethical dilemmas that arise in clinical cases. The purpose of this review is to describe the population of patients for whom Medical Ethicists (ME) were consulted and identify the primary ethical principles in tension for these cases. Methods A retrospective chart review of patients admitted from 2/2014–8/2019 (n=3701) capturing ME notes. Each note was independently rated by burn team RNs and medical ethicists to identify which two of the four common ethical principles were perceived to be in tension. Reviewers also noted if surrogate decision-making and/or goals of care were prominent themes in the case. Additional data points include circumstances of injury, total body surface area (TBSA) involved, age, mortality, length of stay (LOS), Hospital Day (HD) of ethics consult (EC), +/- psychology/psychiatry note, +/-chaplaincy, +/-palliative care, initiator of and stated reason for the EC. Results Of the 3701 patients admitted, 26 had formal EC’s (0.7%). Twelve died. Average age was 55.6 (7–85). Two patients had Calciphylaxis and four self-immolated. One EC concerned interests of fetus vs the pregnant patient. TBSA for the burned group averaged 39.7% (2–100). Average LOS was 55.6 days. Average HD of ethics consults was 20.5. For mortalities, EC was 10.8 HDs prior to death. LOS for survivors was 55.6 vs 42.33 days for non-survivors. TBSA for survivors was less than those who died (29% vs 50%). Chaplaincy was involved in 19/26 (73%), palliative care 3/26 (12%), Psychology/ psychiatry 15/26 (58%) of EC’s. The burn RNs most often characterized the ethical dilemmas as tension between beneficence and nonmaleficence while the ethicist found autonomy vs. nonmaleficence. All raters found only 1 or 2 cases involved justice. The team identified GOC tension in 20/26 cases, the ethicist, fewer than half. The burn team requested ethics consultation in all cases of self-immolation. Initiators of ethics consults were 14 burn team, 7 burn MD, 1 burn nursing, 2 chaplaincy and 2 not stated. Conclusions Circumstances of injury, the nature of wound and intensive care management and the association of significant injury with end of life care present challenges to the burn team. Many may be framed and addressed as ethical dilemmas. This pilot exploration of clinical utilization of medical ethics suggests patterns and questions that warrant further discussion and study. Value-driven tensions between the professional duties to do good, the duty to do no harm, and the duty to respect autonomous decisions by patients and by extension, surrogate decision makers, account for most triggers for ECs initiated by the burn team. Applicability of Research to Practice Directly Applicable.
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Markula, Pirkko. "“Tuning into One’s Self:” Foucault’s Technologies of the Self and Mindful Fitness." Sociology of Sport Journal 21, no. 3 (September 2004): 302–21. http://dx.doi.org/10.1123/ssj.21.3.302.
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This article explores the application of Michel Foucault’s technologies of the self—practices of freedom that are characterized by ethics of self-care, critical awareness, and aesthetic self-stylization. Foucault’s argument states that the technologies of self can act as practices of freedom from disciplinary, discursive body practices. Based on ethnographic fieldwork, this study examines the intersections of Foucault’s theory with commercial fitness practices to identify possibilities for changing the dominant, feminine body discourse. The focus is on fitness practices collectively defined as mindful fitness and specifically one hybrid mindfulfitness form that combines Pilates, yoga, and Tai Chi with western strength training. Through in-depth interviews with the instructors of this hybrid form, this study analyzes the possibilities for mindful fitness to act as a practice of freedom by detailing what can be meant by critically aware, self-stylized fitness professionals for whom ethical care of the self translates to ethical care of the others.
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Timilsina, Arati, and Bhagawati KC. "Level of Knowledge and Practice of Patient Care Ethics among Nurses in Pokhara." Janapriya Journal of Interdisciplinary Studies 6 (March 2, 2018): 17–28. http://dx.doi.org/10.3126/jjis.v6i0.19306.
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Ethics deal with standards of conduct and moral judgment. Every day nurses require to make ethical decisions during patient care. They should have good knowledge and adequate practice of ethics to make ethical decisions. The aim of this study was to identify the knowledge and practice of patient care ethics among nurses. A descriptive cross sectional research design was used to conduct the study. Simple random sampling method was adopted to select 108 nurses among 133 nurses working in a regional hospital, Pokhara. Self-administered structured questionnaire schedule was used for data collection and analyzed using IBM SPSS Version 20. Descriptive and inferential statistics such as frequency, percentage, mean, standard deviation, Chi-square test was used to analyze the data. The findings revealed that 65.1 percent of nurses had satisfactory level knowledge and 76.4 percent had adequate practice level of patient care ethics. There was significant association between nurses knowledge level and professional qualification (p<.001). The level of practice does not have significant association with socio-demographic and job related variables. Similarly, no significant association between knowledge and practice level of patient care ethics was found. It concludes that the nurses with satisfactory level of knowledge and adequate level of practice are more than the nurses with unsatisfactory knowledge level and inadequate practice level of patient care ethics. Their practice of ethical principle is better than their knowledge in all principles except in the principle of justice. Nurses’ knowledge and practice of patient care ethics should be upgraded through educational and awareness programme. Janapriya Journal of Interdisciplinary Studies, Vol. 6 (December 2017), page: 17-28
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김분선. "The Principle of Forming of Self-care subject, Food and Dietetics- Focusing on Foucault's self-care ethics -." Environmental Philosophy ll, no. 26 (December 2018): 59–81. http://dx.doi.org/10.35146/jecoph.2018..26.003.
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Kim, Bun-Sun. "‘Anger’ Analyzed From the Perspective of the Self-Care Ethics." Korean Feminist Philosophy 32 (November 30, 2019): 29–56. http://dx.doi.org/10.17316/kfp.2019.11.32.1.29.
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Cawston, Amanda, and Alfred Archer. "Rehabilitating Self-Sacrifice: Care Ethics and the Politics of Resistance." International Journal of Philosophical Studies 26, no. 3 (May 27, 2018): 456–77. http://dx.doi.org/10.1080/09672559.2018.1489648.
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Eriksen, Christine. "Research Ethics, Trauma and Self-care: reflections on disaster geographies." Australian Geographer 48, no. 2 (September 16, 2016): 273–78. http://dx.doi.org/10.1080/00049182.2016.1230001.
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Redman, Barbara K. "The Ethics of Self-Management Preparation for Chronic Illness." Nursing Ethics 12, no. 4 (July 2005): 360–69. http://dx.doi.org/10.1191/0969733005ne801oa.
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While nearly all patients with a chronic disease must self-manage their condition to some extent, preparation for these responsibilities is infrequently assured in the USA. The result can be significant harm and the undermining of a patient’s ability to take advantage of life opportunities and be productive. Agreeing to care for a patient involves a moral responsibility to see that she or he receives the essential elements of care, including the ability to manage the disease on a daily basis. The research base for the efficacy of self-management and for how patients can be prepared to assume it is sufficiently strong that health care professionals must advocate for its inclusion in the routine evidence-based care of individuals with chronic disease. Because patient education is central to nursing’s philosophy and practice, the profession should play a major role in removing structural barriers to self-management preparation and assuring its provision to a high standard of quality.
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Finefter-Rosenbluh, Ilana, and Meira Levinson. "What Is Wrong With Grade Inflation (if Anything)?" Philosophical Inquiry in Education 23, no. 1 (July 7, 2020): 3–21. http://dx.doi.org/10.7202/1070362ar.
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Grade inflation is a global phenomenon that has garnered widespread condemnation among educators, researchers, and the public. Yet, few have deliberated over the ethics of grading, let alone the ethics of grade inflation. The purpose of this paper is to map out and examine the ethics of grade inflation. By way of beginning, we clarify why grade inflation is a problem of practical ethics embedded in contemporary social practice. Then, we illuminate three different aspects of grade inflation—longitudinal, compressed, and comparative—and explore the ethical dilemmas that each one raises. We demonstrate how these three aspects may be seen as corresponding to three different victims of grade inflation—individuals, institutions, and society—and hence also to three potential agents of harm—teachers, schools, and educational systems. Next, we reflect upon various compelling reasons that these agents inflate grades, whether from an ethic of care, fiduciary responsibility, or simple self-preservation. Subsequently, we consider a variety of means of combatting grade inflation, and invite more educators and philosophers to delve into the complex practical ethics of grade inflation.
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Iedema, Rick, and Carl Rhodes. "The Undecided Space of Ethics in Organizational Surveillance." Organization Studies 31, no. 2 (February 2010): 199–217. http://dx.doi.org/10.1177/0170840609347128.
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While much contemporary organizational research has highlighted how surveillance and self-surveillance are dominant modes of attempting subjective control in organizations, in this article we consider whether ‘being seen’ harbours the potential to also engender an ethics that motivates care for self and other. This ethics resides in an ‘undecided space’— one where individual conduct and subjectivity are not decided by surveillance-based discipline but performed by active subjects in interaction with each other in relation to that discipline. We draw on fieldwork conducted in the spinal unit of a major hospital to explore and demonstrate the instability of the association between discipline and surveillance in organizational life. The article provides an account of how a video-based intervention in the hospital led to alternative conducts and outcomes. We consider examples of in situ practice that show clinicians being dynamically attuned to one another in response to the video study. The contribution of the article is to demonstrate and illustrate how emergent subjectivity and interaction can result from such video ‘surveillance’. We conclude that ‘being seen’ can intensify mutual attentiveness to the point where interaction affords an ethic of care for self and other.
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Skovdal, Morten, Rufurwokuda Maswera, Noah Kadzura, Constance Nyamukapa, Rebecca Rhead, Alison Wringe, and Simon Gregson. "Parental obligations, care and HIV treatment: How care for others motivates self-care in Zimbabwe." Journal of Health Psychology 25, no. 13-14 (July 20, 2018): 2178–87. http://dx.doi.org/10.1177/1359105318788692.
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This article examines how parental obligations of care intersect with HIV treatment-seeking behaviours and retention. It draws on qualitative data from eastern Zimbabwe, produced from 65 interviews. Drawing on theories of practice and care ethics, our analysis revealed that norms of parental obligation and care acted as key motivators for ongoing engagement with HIV services and treatment. Parents’ attentiveness to the future needs of their children ( caring about), and sense of obligation ( taking care of) and improved ability to care ( caregiving) following treatment initiation, emerged as central to understanding their drive for self-care and engagement with HIV services.
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Louw, Maria, and Emilie Mortensen. "Introduction: Muslim care beyond the self: Ethics of care among Muslims and their Neighbors." Contemporary Islam 15, no. 2 (July 2021): 123–38. http://dx.doi.org/10.1007/s11562-021-00467-1.
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Shinagawa, Tetsuhiko. "Towards construction of the richer concept of justice and the effective concept of care." Impact 2021, no. 4 (May 11, 2021): 35–37. http://dx.doi.org/10.21820/23987073.2021.4.35.
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Professor Tetsuhiko Shinagawa is a professor of philosophy and ethics at the Faculty of Letters, Kansai University, Japan, who is interested in the foundations of ethics. He believes that modern orthodox ethical theories such as liberalism and deontology are founded on justice and right. But he sees flaws in these theories as they presuppose that society consists of equal and self-sufficient members, which is not the case. He is interested in ethical theories that are founded on norms other than justice and can be applied to relation with asymmetry of power, specifically Carol Gilligan's ethic of care and Hans Jonas' principle of responsibility. The former is a normative ethical theory that stems from the interconnected nature of the human condition and surrounds the need for responsiveness to the vulnerability of human beings, while the latter posits that human survival is dependent on our ability to care for the planet as the home of future generations, with our actions having a direct impact on the Earth's future. Shinagawa is investigating how the ethical norms of justice and care can be applied to social issues and aid vulnerable members of society. The two ethical norms are contrasted but mutually supplementing and Shinagawa is interested in how they can lead to overlapping guidelines for aiding the needy as an actual social issue, transforming their respective conceptions. This research is looking to overcome limitations associated with the two social norms and combine the two norms in order to arrive at a richer concept of justice and an effective concept of care.
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Giordano, James. "A Crisis in Chronic Pain Care: An Ethical Analysis Part Two: Proposed Structure and Function of an Ethics of Pain Medicine." October 2008 5;11, no. 10;5 (October 14, 2008): 589–95. http://dx.doi.org/10.36076/ppj.2008/11/589.
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In this paper, we propose a constructive approach to an ethics of pain medicine that is animated by a core philosophy of medicine as specific and focal to the uniqueness of pain, the pain patient, and the pain clinician. This philosophy of pain medicine 1) defines the nature of pain, 2) recognizes the variability and subjectivity of its expression in the pain patient, 3) acknowledges and explicates the vulnerabilities rendered by pain, 4) describes the inherent characteristics and asymmetries of the patient-clinician relationship, and 5) defines the ends of pain care. That these ends entail the provision of “good” care links the epistemic domains of pain medicine to its anthropologic focus and ethically sound conduct. We posit that an ethics of pain medicine should define the profession and sustain the practice. Facts establish (the need for) certain duties and rules of pain medicine. These emphasize the duty to self and others, and an appreciation for relational asymmetries, and dictates that those who enter the profession of pain medicine should be generally aligned with this set of core practical and ethical affirmations and duties. To maintain contemporary relevance, rules, duties, and moral reasoning must adjust to changing conditions. Applied ethics shape the practice within the infrastructure of core rules and duties of the profession. An applied ethics of pain medicine must be pragmatic, and therefore, cannot rely upon, or be reduced to, a single principle or ethical system. A number of ethical systems (such as the use of principles, utilitarianism, casuistry, feminist/ care orientations) all have relative merit and potential limitations. We argue that the obligation to recognize ethical issues, and utilize knowledge to best reflect appropriate moral values rests upon the clinician as a moral agent, and therefore advocate the relevance and importance of an agent-based virtue ethics, recognizing that virtue ethics cannot stand alone, but must be employed within a larger system of ethical intuition. Yet, if such a structure of normative and applied ethics is to be realized, moral consideration must guide evaluation of the current system of pain care, and provide direction for the development and implementation of therapeutically and ethically integrative pain medicine for the future. Key words: Pain medicine, normative ethics, applied ethics, deontology, virtue ethics, humanities
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Lindsay, Robin, and Helen Graham. "Relational Narratives: Solving an Ethical Dilemma Concerning an Individual’s Insurance Policy." Nursing Ethics 7, no. 2 (March 2000): 148–57. http://dx.doi.org/10.1177/096973300000700208.
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Decisions based on ethics confront nurses daily. In this account, a cardiac nurse struggles with the challenge of securing health care benefits for Justin, a patient within the American system of health care. An exercise therapy that is important for his well-being is denied. The patient’s nurse and an interested insurance agent develop a working relationship, resulting in a relational narrative based on Justin’s care. Gadow’s concept of a relational narrative and Keller’s concept of a relational autonomy guide this particular case. As an ethics framework influenced by feminist ethical theory, Gadow’s, Keller’s and Tisdale’s ideas demonstrate the fluidity with which the nurse and others can work while maintaining both autonomy and engagement without being self-sacrificing.
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van Nistelrooij, Inge, and Carlo Leget. "Against dichotomies." Nursing Ethics 24, no. 6 (January 24, 2016): 694–703. http://dx.doi.org/10.1177/0969733015624475.
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Introduction: In previous issues of this journal, Carol Gilligan’s original concept of mature care has been conceptualized by several (especially Norwegian) contributors. This has resulted in a dichotomous view of self and other, and of self-care and altruism, in which any form of self-sacrifice is rejected. Although this interpretation of Gilligan seems to be quite persistent in care-ethical theory, it does not seem to do justice to either Gilligan’s original work or the tensions experienced in contemporary nursing practice. Discussion: A close reading of Gilligan’s concept of mature care leads to a view that differs radically from any dichotomy of self-care and altruism. Instead of a dichotomous view, a dialectical view on self and other is proposed that builds upon connectedness and might support a care-ethical view of nursing that is more consistent with Gilligan’s own critical insights such as relationality and a practice-based ethics. A concrete case taken from nursing practice shows the interconnectedness of professional and personal responsibility. This underpins a multilayered, complex view of self-realization that encompasses sacrifices as well. Conclusion: When mature care is characterized as a practice of a multilayered connectedness, caregivers can be acknowledged for their relational identity and nursing practices can be recognized as multilayered and interconnected. This view is better able to capture the tensions that are related to today’s nursing as a practice, which inevitably includes sacrifices of self. In conclusion, a further discussion on normative conceptualizations of care is proposed that starts with a non-normative scrutiny of caring practices.
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Stępniewska-Gębik, Hanna. "The goal of education: spirituality or an intellectualism? An alternative to care of the self." Studia z Teorii Wychowania XII, no. 2(35) (July 1, 2021): 185–94. http://dx.doi.org/10.5604/01.3001.0015.0457.
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This article deals with the dilemma related to the purpose of upbringing. M. Foucault's concept of care of the self and J. Patočka's works allow us to ask questions about the goal of education. Is it to become an intellectual or a spiritual person? The possibility of such a distinction is embedded in the ethics of care of the self, an ancient tradition, which even nowadays, among others, thanks to P. Sloterdijk or Foucault himself, has become an important category. An ethical attitude towards the self opens the way to spirituality through a set of appropriate practices. It becomes the basis for relations with others and with the world.
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Young, Heather M., and Suzanne K. Sikma. "Self-Directed Care: An Evaluation." Policy, Politics, & Nursing Practice 4, no. 3 (August 2003): 185–95. http://dx.doi.org/10.1177/1527154403254708.
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Raines, James C. "Ethics in an Epidemic: Nine Issues to Consider." Children & Schools 43, no. 2 (April 1, 2021): 89–96. http://dx.doi.org/10.1093/cs/cdab011.
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Abstract This article addresses nine ethical concerns facing school social workers during an epidemic and other emergency situations when they must rely on electronic communication platforms, such as Doxy.me, Skype, or Zoom. These issues of concern are use of appropriate terminology, client self-determination, technological competence, informed consent, confidentiality, boundary issues, social justice, record keeping, and professional self-care. The article combines research on the psychosocial effects of quarantine on students and their families and data about the effectiveness of telemental health. It provides legal expectations from the Family Educational Rights and Privacy Act as well as ethical guidance from the American Telemedicine Association and the National Association of Social Workers’ Code of Ethics to provide practical strategies about how to help students and their families during a time of prolonged stress. The article takes a strengths-based approach to crisis intervention by indicating both the advantages and the disadvantages of using electronic communication tools to provide continuity of care to clients.
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Bourque Bearskin, R. Lisa. "A critical lens on culture in nursing practice." Nursing Ethics 18, no. 4 (June 14, 2011): 548–59. http://dx.doi.org/10.1177/0969733011408048.
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Increasing evidence demonstrates that the Aboriginal population experience greater health disparities and receive a lower quality of health care services. The Canadian Nurses Association (CNA) code of ethics states that nurses are required to incorporate culture into all domains of their nursing practice and ethical care. The aim of this article is to examine the concepts of cultural competency and cultural safety by way of relational ethics. To address these disparities in health care, cultural competency training programs are being widely advised. Recent research into cultural safety has not only recognized the importance of culture in nursing practice and organizational structures, but also extended the concepts to the culture of the client. In recognizing this diversity, nurses must pay close attention to their relationships with their clients. It is argued that the answers lie in relational ethics, which honors indigenous people’s connection to self, others, the environment, and the universe.
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Linton, Mary, and Jamie Koonmen. "Self-care as an ethical obligation for nurses." Nursing Ethics 27, no. 8 (July 28, 2020): 1694–702. http://dx.doi.org/10.1177/0969733020940371.
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As members of the largest and most trusted healthcare profession, nurses are role models and critical partners in the ongoing quest for the health of their patients. Findings from the American Nurses Association Health Risk Appraisal suggested that nurses give the best patient care when they are operating at the peak of their own wellness. They also revealed that 68% of the surveyed nurses place their patients’ health, safety, and wellness before their own. Globally, several nursing codes of ethics include the requirement of self-care. Often, these codes embed the responsibility to protect and promote one’s own health within the clearly described obligation to provide safe patient care. The American Nurses Association Code of Ethics for Nurses is unique in that it states explicitly that nurses must adopt self-care as a duty to self in addition to their duty to provide care to patients. One of the basic assumptions of Watson’s Philosophy and Science of Caring is that caring science is the essence of nursing and the foundational disciplinary core of the profession. Watson’s theory of human caring provides support for the engagement in self-care. Two important value assumptions of Watson’s Caritas are that “we have to learn how to offer caring, love, forgiveness, compassion, and mercy to ourselves before we can offer authentic caring and love to others” and we also must “treat ourselves with loving-kindness and equanimity, gentleness, and dignity before we can accept, respect, and care for others within a professional caring-healing model.” Embedded within several caritas processes is an outline for a holistic approach to caring for self and others that can guide nurses to improve their mental, physical, emotional, and spiritual health.
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Kim, Bun-Sun. "Self-embodied technology of woman ethics subject - Focusing on Self-care and discourse of Sexuality." Korean Feminist Philosophy 29 (May 31, 2018): 1–30. http://dx.doi.org/10.17316/kfp.2018.05.29.1.
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Yang, Jie. "Virtuous power: Ethics, Confucianism, and Psychological self-help in China." Critique of Anthropology 37, no. 2 (March 1, 2017): 179–200. http://dx.doi.org/10.1177/0308275x17694943.
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This article examines a genre of psychological self-help in China that deploys Confucian ethics to address social, moral, and psychological distress. Within this genre, a branch of what is called “third force” self-help, which attempts to overcome an ambiguous “third state” between health and illness, advocates encourage individuals to cultivate a form of virtuous power that emanates from the heart, seen as the basis of cognition, virtue, and bodily sensation. The heart has the freedom to imagine and act but also constrains such freedom. It constitutes the moral core necessary for achieving equanimity, a state of equilibrium in which one is not shaken by external disturbances and spontaneous bodily reactions are regulated by high moral reflection. This third force self-help uses heart-based Confucian ethics not only to help individuals cope with socioeconomic changes, but also, I argue, to constrain direct opposition to the causes of those changes by translating structural inequalities into ethical and moral issues. I suggest that this virtuous power serves government interests. The emphasis on Confucian ethics humanizes market competition and biologizes individual and family responsibility for care, legitimizing both class stratification and the family as a provider of social welfare.
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Carney, Eoin. "Depending on Practice: Paul Ricoeur and the Ethics of Care." Dossier : Éthiques et philosophies politiques du care, du soin et de la sollicitude. Perspectives ricoeuriennes et féministes 10, no. 3 (October 17, 2016): 29–48. http://dx.doi.org/10.7202/1037650ar.
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Continuing on from recent discussions on the overlap between Paul Ricoeur’s philosophy and care ethics, this article will aim to clarify the status of practice in Ricoeur’s work. I will argue that even though Ricoeur’s philosophy is indeed marked by its “desire for a foundation,” as care ethicist Joan Tronto has pointed out, this aim is more of a fragile wager than a principle, and is always at risk of being overturned by practices and other worldviews. I will demonstrate this point by arguing that (1) Ricoeur’s hermeneutic approach to practice leads to the view that objective methods of knowledge and explanation are always grounded by the broader hermeneutic task of practical understanding and care for the self; (2) in moral reasoning, Ricoeur’s analysis of the conflict between respect for the rule and respect for persons results in his prioritizing of respect for the singular other rather than the universal rule, meaning that the other can always disrupt and reorient universal or foundational modes of reasoning; and finally (3) within healthcare relations Ricoeur aims to develop an alternative understanding of respect that places it in a dialectical relation with care. These practice-oriented readings of hermeneutics, morality, and respect aim to open up a dialogue between care ethics and philosophical approaches that have often been placed outside of care ethics.
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Gusmano, Beatrice. "The Kintsugi Art of Care: Unraveling Consent in Ethical Non-Monogamies." Sociological Research Online 24, no. 4 (December 17, 2018): 661–79. http://dx.doi.org/10.1177/1360780418816103.
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Making a contribution to the sociology of intimacy, this article aims to present how lesbian, gay, bisexual, transsexual, and queer people live their ethical non-monogamous relationships in Italy. Giving great space to the concept of consent through the literature on the ethics of care, I will refer to different conceptualizations of critical consent given by feminist and BDSM communities, spaces in which ethics is based on unveiling power structures through the focus on consent. In fact, the centrality of the collective dimension in embracing ethical non-monogamies appears fundamental, challenging the self-help – and neoliberal – literature according to which polyamory is just a personal choice. Afterwards, I will deepen the concept of care, developing it through its means of communication, attentiveness, responsibility, and responsiveness within relationships. Presented this way, care recognizes us all as interdependent: at the same time, care-givers and care-receivers. I suggest that this interdependency is symbolized by the kintsugi, the Japanese art of repairing broken pottery with a mix of golden powder, a representation of the manifold matrix of care, composed of care-giving, care-receiving, and care for oneself.
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Putri, Novie Purnia. "Implementasi Prinsip Nilai dan Etika Pekerja Sosial dalam Penanganan Pengemis di IPSM Yogyakarta." Islamic Management and Empowerment Journal 1, no. 1 (September 11, 2019): 63. http://dx.doi.org/10.18326/imej.v1i1.63-78.
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Social work is as a help profession. It has a basic task in overcoming social problems, one of them is handling the beggars. The method used in this study was a qualitative method by describing the implementation of the value principles and ethics of social workers in handling the beggars through the Yogyakarta Society of Social Workers Association and the ethical dilemmas inside. The purpose of this study was expected to provide an overview of practices in the field as an effort to improve the quality of social work, increasingly to have adequate competence, both in terms of values and ethics in carrying out their profession. The results of this study indicated that in the implementation of the value principles and ethics of social workers with reviews of acceptance, individualization, disclosure of feelings, non-judgmental attitudes, objectivity, self determination, confidentiality and accountability. The whole principles had been practiced. However, during practicing in the field, there were ethic dilemmas in the application of the principles. They were dilemmas in client confidentiality, policy laws, management care and scarce and limited resources.
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Herring, Jonathan. "Compassion, ethics of care and legal rights." International Journal of Law in Context 13, no. 2 (May 12, 2017): 158–71. http://dx.doi.org/10.1017/s174455231700009x.
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AbstractThis paper will explore the difficulties facing law in promoting compassion and responding to caring relationships. These include the difficulties in determining whether a person has demonstrated compassion and in enforcing any legal requirement for compassion. The paper will use the ethics-of-care literature to critique two key legal tools: human rights and the concept of best interests. These concepts are typically designed to promote individualistic abstract understandings of the self, which are problematic when used in the setting of intimate relationships. However, this paper will suggest that it might not be necessary to abandon the concepts of rights and best interests. They may be useful for setting the boundaries for a space in which appropriate care and compassion can be exercised. It will also be suggested that both rights and best interests are not immune from a relational analysis and might, with appropriate modification, be used to promote the exercise of compassionate relational care.
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Pullen, Alison, and Carl Rhodes. "Ethics, embodiment and organizations." Organization 22, no. 2 (December 5, 2014): 159–65. http://dx.doi.org/10.1177/1350508414558727.
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Noting that ethics and responsibility in business are well established fields of research and practice, we suggest that the limits of dominant approaches lie in their privileging of rationality, penchant for codification, tendency to self-congratulation, predilection to control, affinity to masculinity, blindness to social injustice, and subsumption under corporate goals. We observe that such lines of thought are blind to affectual relations, care, compassion or any forms of feeling experienced pre-reflexively through the body. We argue that this begs the rethinking of ethics in organizations from an embodied perspective. On this basis, and on the basis on the work herein, we retain the hope that our interaction with each other and with the world, might foster ways of organizational life that resist domination and oppression in favour of the enactment of care and respect for difference as it is lived and experienced.
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Castiel, L. D. "Self care and consumer health. Do we need a public health ethics?" Journal of Epidemiology & Community Health 57, no. 1 (January 1, 2003): 5–6. http://dx.doi.org/10.1136/jech.57.1.5.
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De Marzio, Darryl M. "The Care of the Self: Alcibiades I, Socratic Teaching and Ethics Education." Journal of Education 187, no. 3 (October 2007): 103–27. http://dx.doi.org/10.1177/002205740718700308.
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Gerhardt, Hannes. "Geopolitics, Ethics, and the Evangelicals' Commitment to Sudan." Environment and Planning D: Society and Space 26, no. 5 (January 1, 2008): 911–28. http://dx.doi.org/10.1068/d7807.
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When considering the intersection between geographical knowledge and geopolitical practice, emphasis generally falls on the state and the state's self-serving calculations. This paper, instead, focuses on geopolitical civil society, emphasizing the role that rationalized norms and emotive care-ethics play in molding and facilitating certain forms of geographical knowledge and subsequent foreign interventions. The case to illuminate this theoretical focus centers on American evangelical actors and their specific geopolitical vision, which is largely based on the perceived universal authority of the Bible. The case illustrates how the religious normative imperative to evangelize the world has led to geographically blunt imaginaries that present spaces of alterity as being in urgent need of spiritual and also geopolitical intervention. Opposed to such imaginaries, however, this paper also traces the emergence of an ethics of care that has developed within evangelical circles regarding the people of southern Sudan. This more specific and immediately felt ethical impulse is shown to maintain a more nuanced understanding of heterotopic place. It is argued that there is a frequent clash between such universalist ethical impulses, which tend to code global space according to a particular normative paradigm, and particularist ethical impulses, which are based on a care-ethics that is rooted in an attachment too and an understanding of a particular place. This paper makes the case that, given the right communication channels, these varying ethical impulses can lead to a transformative communication in which universalist geopolitical visions are adapted to place-specific heterotopic geographical realities.
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Mor, Nurit Basman. "Teacher education in a post-modern liberal democratic society." Research in Education 100, no. 1 (May 2018): 10–31. http://dx.doi.org/10.1177/0034523718762174.
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In the last few years, there is a strong inclination to see a technological development, economic growth and social cohesion as the goals of education and therefore teachers are taken to be responsible for social solidarity and for national success in the global economic competition. This paper rejects the reduction of teaching to maximize effective instruction in the service of economic success and group solidarity and therefore resists the utilitarian thrust of much recent policy and practice in teacher education. The main argument is that teachers today are committed to a moral education from the virtue ethics perspective. The role of the teachers in a post-modern democratic society that respects the ideal of autonomy is to seek the development of their students, shaping their character while practicing certain virtues and leading them to a life of individual flourishing and self-fulfilment. Having the ability to cultivate young people character while guiding them towards finding their own ideas about how to lead a valuable life depends on the relationships that teachers and students maintain. The conclusion is that teachers are required to base decisions first and foremost on values like attentiveness, sensitivity, empathy, responsiveness and trust, values which are derived from an ethics of care. An ethics of care is the most suitable ethical framework for guiding teacher's practice nowadays. The paper provides an account of why virtue ethics and an ethics of care, which is sometimes seen as a version of virtue ethics, are the appropriate ethical frameworks for contemporary teacher education.
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Packer, Tanya, George Kephart, Åsa Audulv, America Keddy, Grace Warner, Kylie Peacock, and Tara Sampalli. "Protocol for development, calibration and validation of the Patient-Reported Inventory of Self-Management of Chronic Conditions (PRISM-CC)." BMJ Open 10, no. 9 (September 2020): e036776. http://dx.doi.org/10.1136/bmjopen-2020-036776.
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IntroductionAssessing and measuring patients’ chronic condition self-management needs are critical to quality health care and to related research. One in three adults around the world live with multiple chronic conditions. While many patient-reported measures of self-management have been developed, none has emerged as the gold standard, and all have one or more of the following limitations: (1) they fail to measure the different domains of self-management important to patients, (2) they lack sufficient specificity to support patient-centred care or identify the specific components of self-management interventions that work and/or (3) they lack suitability for patients with multiple chronic conditions.Methods and analysisThe Patient-Reported Inventory of Self-Management of Chronic Conditions (PRISM-CC) is being developed to overcome these shortcomings. It will measure respondents’ perceived success (or difficulty) in self-managing seven domains important to patients. The protocol has three phases. Phase 1 is conceptual model development and item generation. Phase 2 is assessment of the relevance and understanding of items by people with chronic conditions. Phase 3 is item analysis, dimensionality assessment, scaling and preliminary validation of the PRISM-CC using an online survey of people with chronic conditions (n~750). The expected completion date is early 2021.Ethics and disseminationThis study will adhere to the Canadian Tri-Council Policy Statement on Ethical Conduct for Research Involving Humans. Ethics approval for all phases has been obtained from the Nova Scotia Health Authority Research Ethics Board. Once completed, the PRISM-CC will be made available for research and healthcare at minimal to no cost.
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Lützén, Kim. "Book Review: Self-care nursing in a multicultural context." Nursing Ethics 4, no. 5 (September 1997): 431–33. http://dx.doi.org/10.1177/096973309700400514.
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Brownie, Sonya, and Louise Horstmanshof. "Creating the conditions for self-fulfilment for aged care residents." Nursing Ethics 19, no. 6 (February 20, 2012): 777–86. http://dx.doi.org/10.1177/0969733011423292.
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In 1991 the United Nations General Assembly adopted the Principles for Older Persons as a framework for international policy responses to population ageing. These principles promote independence, participation, care, self-fulfilment and dignity as legitimate entitlements of all older people. Although these principles, or variations of them, are embedded in standards of best-practice in residential aged care facilities, the literature shows that in reality institutional care can deny older people opportunities to exercise some of these entitlements. More specifically, residential aged care facilities can deprive older people of access and support to pursue opportunities for the full development of their potential, i.e. their entitlement to self-fulfilment. This discussion article explores the influence of institutional care on older people’s ability to exercise their entitlement to self-fulfilment. We identify the characteristics of a ‘good life’ in institutional care, according to aged care residents themselves. The Eden Alternative™ is presented as a model of aged care that aims to create the conditions for a ‘good life’ and self-fulfilment for aged care residents.