Journal articles: 'Fellow-feeling'

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Miller, Saul. "Fellow feeling." British Journal of General Practice 58, no. 548 (March 1, 2008): 218. http://dx.doi.org/10.3399/bjgp08x279634.

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Silk, Joan. "Fellow Feeling." American Scientist 98, no. 2 (2010): 158. http://dx.doi.org/10.1511/2010.83.158.

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Truscott, Ross. "Empathy’s echo: post-apartheid fellow feeling." Safundi 17, no. 2 (April 2, 2016): 249–69. http://dx.doi.org/10.1080/17533171.2016.1172825.

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Khalil, Elias L. "The Fellow-Feeling Paradox: Hume, Smith and the Moral Order." Philosophy 90, no. 4 (July 15, 2015): 653–78. http://dx.doi.org/10.1017/s0031819115000339.

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AbstractHume and Smith advance different answers to the question of whether sympathy can ever be the foundation of the moral order. They hold contradictory views of sympathy, called here ‘the Fellow-Feeling Paradox’. For Hume, fellow-feeling tends to reverberate in society, leading to the socialization of the individual and even mob (collective) psychology. Hence, sympathy cannot be the foundation of the moral order. In contrast, for Smith, fellow-feeling develops into critical judgment of the emotions/actions, leading to individual moral autonomy even self-command. Hence, sympathy can be the foundation of the moral order. This paper provides a resolution of the two answers.

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Clark, Anna E. "Expectation and “fellow-feeling” in George Eliot’sDaniel Deronda." English Studies 97, no. 8 (August 23, 2016): 821–36. http://dx.doi.org/10.1080/0013838x.2016.1206320.

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Mark G. Spencer. "Fellow-Feeling and the Moral Life (review)." Journal of the History of Philosophy 48, no. 1 (2009): 110–11. http://dx.doi.org/10.1353/hph.0.0170.

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Sugden, Robert. "Beyond sympathy and empathy: Adam Smith's concept of fellow-feeling." Economics and Philosophy 18, no. 01 (March 14, 2002): 63–87. http://dx.doi.org/10.1017/s0266267102001086.

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Thomas, A. "Fellow-Feeling and the Moral Life * By JOSEPH DUKE FILONOWICZ." Analysis 69, no. 4 (September 11, 2009): 789–91. http://dx.doi.org/10.1093/analys/anp118.

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Ibbett (book author), Katherine, and George Hoffmann (review author). "Compassion’s Edge: Fellow-Feeling and Its Limits in Early Modern France." Renaissance and Reformation 41, no. 3 (November 12, 2018): 232–34. http://dx.doi.org/10.33137/rr.v41i3.31608.

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Kiernan Knowles, Linda. "Compassion’s Edge. Fellow-Feeling and Its Limits in Early Modern France." French History 32, no. 3 (July 10, 2018): 434–36. http://dx.doi.org/10.1093/fh/cry054.

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Randall, Neil. "Shoeless Joe: Fantasy and the Humor of Fellow-Feeling." MFS Modern Fiction Studies 33, no. 1 (1987): 173–82. http://dx.doi.org/10.1353/mfs.0.1220.

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Brown, Matthew P. "Abram C. Van Engen.Sympathetic Puritans: Calvinist Fellow Feeling in Early New England." American Historical Review 121, no. 2 (April 2016): 555.2–556. http://dx.doi.org/10.1093/ahr/121.2.555a.

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Cheung, Chau-kiu, Raymond Kwok-hong Chan, and Wing-chung Ho. "Feeling Close to Fellow Citizens in Hong Kong, Korea, Taiwan, and Thailand." Social Indicators Research 119, no. 1 (October 23, 2013): 25–48. http://dx.doi.org/10.1007/s11205-013-0483-8.

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Hoberman, Michael. "Abram C. Van Engen, Sympathetic Puritans: Calvinist Fellow Feeling in Early New England." Britain and the World 9, no. 2 (September 2016): 290–92. http://dx.doi.org/10.3366/brw.2016.0250.

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Barclay, Katie. "Compassion's Edge: Fellow-Feeling and Its Limits in Early Modern France by Katherine Ibbett." Parergon 36, no. 2 (2019): 219–21. http://dx.doi.org/10.1353/pgn.2019.0082.

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Brissett, Wilson. "Sympathetic Puritans: Calvinist Fellow-Feeling in Early New England by Abram C. van Engen." Early American Literature 51, no. 1 (2016): 215–19. http://dx.doi.org/10.1353/eal.2016.0018.

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Schwartz, Ana. ""Mercy as Well as Extremity": Forts, Fences, and Fellow Feeling in New England Settlement." Early American Literature 54, no. 2 (2019): 343–79. http://dx.doi.org/10.1353/eal.2019.0033.

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Harris, Joseph. "Compassion’s Edge: Fellow-Feeling and its Limits in Early Modern France. By Katherine Ibbett." French Studies 73, no. 1 (November 19, 2018): 116–17. http://dx.doi.org/10.1093/fs/kny188.

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Manning, David. "Sympathetic Puritans: Calvinist Fellow Feeling in Early New England, by Abram C. Van Engen." English Historical Review 132, no. 559 (September 23, 2017): 1586–88. http://dx.doi.org/10.1093/ehr/cex304.

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Arvidson, P. Sven. "How Can Sartrean Consciousness be Reverent?" Sartre Studies International 25, no. 2 (December 1, 2019): 18–36. http://dx.doi.org/10.3167/ssi.2019.250203.

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According to philosopher Paul Woodruff, reverent awe is a feeling of being limited or dwarfed by something larger than the human, usually accompanied by feelings of respect for fellow human beings. Drawing from Jean-Paul Sartre’s early philosophy, this article responds positively to the title question, showing how reverent awe is in bad faith yet is similar to anguish, and unique with respect to both. Especially remarkable in reverent awe is the feeling of connectedness to humankind. In section two, building on this section one framework of how Sartrean consciousness can be reverent, the article explores how being-in-itself (l’être-en-soi) can be an object of reverent awe.

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Sugiantoro, Sugiantoro, and Lina Favourita Sutiaputri. "CARE BETWEEN GAY PEOPLE WITH IMMUNODEFICIENCY VIRUS (HIV) HUMAN IN COMPLIANCE WITH ARV THERAPY IN PUZZLE INDONESIAN PUZZLE INSTITUTION KELURAHAN BABAKAN SARI KECAMATAN KIARACONDONG, BANDUNG CITY." Indonesian Journal of Social Work 2, no. 2 (October 1, 2020): 119–35. http://dx.doi.org/10.31595/ijsw.v2i2.287.

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Concern is a concern, empathy to maintain relationships with others in the form of mutual respect and feeling of ownership and responsibility given to problems solving faced by others. This study aims to obtain an empirical description of: 1) the characteristics of respondents, 2) the concerns of respondents to fellow gay HIV sufferers from the aspect of understanding, 3) respondents 'awareness of fellow gay HIV sufferers from the aspect of awareness, 4) respondents' awareness of fellow gay HIV sufferers from the aspect of ability. The research method used in this study is a quantitative research method using descriptive surveys. Data collection techniques used in this study were questionnaires and documentation studies. The validity test used in this study is face validity and reliability testing using the Cronbach Alpha formula. The results of research on HIV gay care among adherents of ARV therapy in Lembaga Swadaya Masyarakat Puzzle Indonesia Babakan Sari Sub-district, Kiaracondong District, Bandung City showed that the level of care among fellow gay HIV sufferers in adhering to ARV therapy was in the moderate category. Concern of respondents towards fellow gay HIV sufferers in the understanding aspect entered into the high category. Two other aspects are awareness and ability in the medium category. The program proposed to answer the problems that arise in this research is "Increased Awareness and Ability for Fellow Gay People with HIV in Compliance with ARV Therapy through Education Groups".

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Barnes, Diana G. "Animal-Human Compassion: Structures of Feeling in Dark Pastoral." Emotions: History, Culture, Society 4, no. 1 (September 14, 2020): 183–208. http://dx.doi.org/10.1163/2208522x-02010090.

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Abstract This essay argues that animal-human compassion, defined as human fellow-feeling with (and not for) animals, is most urgently articulated at points of crisis in human history, such as the terrible bushfires and drought of the Australian summer of 2019–20. Literary history, particularly of pastoral literature, reveals animal-human compassion as a long-contested structure of feeling. The pastoral template established in classical literature, and refined in early modern literature, sets conventions for proper human-animal emotional relations. These ideals are radically destabilised in Andrew Marvell’s ‘dark pastoral’ civil war poetry. This troubled legacy flows through Australian settler-colonial writing about animals, particularly the kangaroo; Barron Field, Charles Harpur and Ethel Pedley strive to intervene in the patriotic myth-making associated with colonial settlement and Federation.

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Irwin, T. H. "Generosity and Property in Aristotle's Politics." Social Philosophy and Policy 4, no. 2 (1987): 37–54. http://dx.doi.org/10.1017/s0265052500000534.

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Etymology might encourage us to begin a discussion of Aristotle on philanthropy with a discussion of philanthropia; and it is instructive to see why this is not quite the right place to look. The Greek term initially refers to a generalized attitude of kindness and consideration for a human being. The gods accuse Prometheus of being a ‘human-lover’, intending the term in an unfavorable sense, when he confers on human beings the benefits that should have been confined to the gods. Aristotle uses the abstract noun only once, to refer to sympathetic fellow-feeling (Rhet. 1390a18–23); and he mentions our feeling of kinship with other human beings to explain our approval of the philanthropos person (Eth. Nic. 1155a16–21). Philanthropia is the attitude of a kind and considerate person, even if she lacks material resources, and it can be displayed without the transfer of material resources.

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Brock, Dan W. "Justice and the Ada: Does Prioritizing and Rationing Health Care Discriminate against the Disabled?" Social Philosophy and Policy 12, no. 2 (1995): 159–85. http://dx.doi.org/10.1017/s0265052500004714.

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It is sometimes said that a society should be judged ethically by how it treats its least-fortunate or worst-off members. In one interpretation this is not a point about justice, but instead about moral virtues such as compassion and charity. In our response to the least fortunate among us, we display, or show that we lack, fundamental moral virtues of fellow feeling and concern for others in need. In a different interpretation, however, this point is about justice and a just society—the justice of a society is shown especially in how it treats its least-fortunate members.

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Essary, Kirk. "Van Engen, Abram, Sympathetic Puritans: Calvinist Fellow Feeling in Early New England (New York: Oxford University Press 2015)." Emotions: History, Culture, Society 1, no. 2 (March 22, 2017): 176–78. http://dx.doi.org/10.1163/2208522x-00102018.

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SEHAT, DAVID. "A MAINLINE MOMENT: THE AMERICAN PROTESTANT ESTABLISHMENT REVISITED." Modern Intellectual History 11, no. 3 (October 10, 2014): 735–47. http://dx.doi.org/10.1017/s1479244314000274.

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William R. Hutchison had a complaint. Though he was a dean of American religious history and a gatekeeper of the field at Harvard, Hutchison could not shake the feeling that the discipline was going in the wrong direction. In 1989, when he wrote an introduction to his edited volume, Between the Times, his fellow religion scholars were busy examining trans-denominational movements like revivalism, smaller religious practices like voodoo in New York, and “dissenters and other outsiders” to the mainstream. But their efforts had ignored what Hutchison considered the most important subject of all, the Protestant denominations that had guided American life since the American Revolution.

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Patnaik, Prabhat. "Imperialism and Third World nationalism: Reflections on the coup against Mossadegh’s regime in Iran, 1953." Studies in People's History 5, no. 2 (October 10, 2018): 219–25. http://dx.doi.org/10.1177/2348448918795778.

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The US’s planned and financed overthrow of the Mossadegh’s regime in Iran in 1953 was a classical case of imperialist intervention. Many explanations for this can be offered: US’s racial fellow feeling for British, the main possible loser at the hands of Mossadegh’s nationalism; expectation of economic gains for US oil interests or fear of threat from the Soviet Union. None of these, however, can stand detailed analysis. What can offer a more straightforward explanation is that anti-colonial Third World nationalism could not just be fitted into the world-view of the major capitalist powers, chiefly the USA. It has to be suppressed or thwarted wherever such possibility existed.

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Stieler, Maximilian, and Claas Christian Germelmann. "The ties that bind us: feelings of social connectedness in socio-emotional experiences." Journal of Consumer Marketing 33, no. 6 (September 12, 2016): 397–407. http://dx.doi.org/10.1108/jcm-03-2016-1749.

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Purpose This paper aims to focus on similarity cues that may strengthen bonds among crowd members and that serve as “glue” between individual group members in the context of collective football-viewing events. Design/methodology/approach Study 1 is a qualitative field study that focused on the subjective socio-emotional experiences of event visitors, whereas Study 2 tested the hypotheses quantitatively. Findings The qualitative pre-study revealed a variety of discrete emotions that consumers experienced through the course of consumption. Apart from individualistic emotions, respondents reported feeling common bonds with fellow crowd members. Respondents used a variety of emotion terms to express this experience. Moreover, we found different types of similarity cues which strengthen feelings of connectedness among crowd members in a football-watching scenario. Collaborative actions and team identification, as a sports-specific variable, foster a feeling of social connectedness, which in turn directly positively affects consumer enjoyment. Research limitations/implications Experiencing a feeling of social connectedness may serve as a starting point for a long-term relationship with the service itself or with associated brands. Future experimental studies might isolate the antecedents of a feeling of social connectedness and, thus, enhance the understanding of consumers’ emotional states during the course of hedonic consumption. Practical implications Service providers should encourage consumers to perform collaborative actions, as consumers potentially infect others and start a ripple effect. Originality/value This paper differs from existing work on crowds, in that the authors focus on similarity cues as antecedents of feelings of connectedness among group members.

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O'DONNELL, IAN, and KIMMETT EDGAR. "Fear In Prison." Prison Journal 79, no. 1 (March 1999): 90–99. http://dx.doi.org/10.1177/0032885599079001006.

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It is widely accepted that prisoners are at risk of victimization from their fellow prisoners. However, little is known about the psychological consequences of exposure to such risk. In particular, what is the relationship between prisoners' feelings of anxiety and their observations or experiences of victimization? How is the level of incivility in penal institutions related to perceptions of safety? The findings from a survey of 1,182 inmates shed some light on the dynamics of fear in prison. Most prisoners reported feeling safe most of the time, although a small number of prison locations consistently were rated as unsafe. Prisoners with direct experience of victimization were more fearful than those without. An attempt is made to outline possible explanations for these and other findings.

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Graff, Harvey J. "Introduction to Michael B. Katz 2015 SSHA Memorial Session." Social Science History 41, no. 4 (2017): 757–60. http://dx.doi.org/10.1017/ssh.2017.29.

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I first met Michael Katz on a clear, cool autumn afternoon in 1970. I was an uncertain first-year graduate student at the University of Toronto intending to complete a doctorate in British history with a project on antisocialism. Feeling confused, anxious, and unsatisfied by my courses, I began to share my concerns with fellow students. One of them, who became a lifelong friend (and editor), suggested that I contact that “young professor up the street” in history of education at the Ontario Institute for Studies in Education who worked in the new social history. Having read Thernstrom, Tilly, E. P. Thompson, Eric Hobsbawm, Barrington Moore, and so forth, in a senior honors seminar, I drew up my courage and went to meet Michael.

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Smith, Jonathan Derek. "Emotional play and resonating to the shape of the valued self with fellow-feeling: Therapeutic conversations in Brief Dynamic Therapy." Psychodynamic Practice 25, no. 3 (July 3, 2019): 223–42. http://dx.doi.org/10.1080/14753634.2019.1638823.

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Smith. "“A Fellow Feeling for Lads”: Civil War Nursing and Queer Family-Making in Louisa May Alcott’s Hospital Sketches." Pacific Coast Philology 53, no. 2 (2018): 182. http://dx.doi.org/10.5325/pacicoasphil.53.2.0182.

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Kondrlik, Kristin E. "Fractured Femininity and "Fellow Feeling": Professional Identity in the Magazine of the London School of Medicine for Women, 1895–1914." Victorian Periodicals Review 50, no. 3 (2017): 488–516. http://dx.doi.org/10.1353/vpr.2017.0038.

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Kuśnierz, Krzysztof. "Imperatyw opieki paliatywnej w medycynie weterynaryjnej." ETHICS IN PROGRESS 7, no. 1 (September 1, 2016): 67–102. http://dx.doi.org/10.14746/eip.2016.1.5.

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One of the main causes of the ethical ambivalence in the attitude of homo sapiens species towards other living creatures is its utilitarian and anthropocentric mindset which permeates practical decisions and judgments. Socio-ecological conditioning of the human-animal relations to which the former contributed through practices and habits (habitus) largely designating the so called cultural norms (at least in Bourdieu’s conception) have thus far legitimized speciesism as well as disablement and exclusion of animals from the advantages of technology and veterinary medicine, which in turn would strengthen their position in the face of continual exploitation in favor of man. Since few decades this state of affairs has been changing; man’s ethical consciousness in respect of the predicament, state of mind and well–being of other living creatures is rising. The encounter of man with different non-human beings who do not know human forms of auto-expression or communication became possible through the discovery of science – as well as philosophy’s and particularly ethics’ indication – of common properties and socio-cognitive capabilities: including fellow feeling which in case of a human being is followed by consciousness, understanding, interpretation, as well as relevant decisions and actions. This common denominator among species is waiting for further exploration and redefinition in terms of ethics. That is exactly what constitutes the requirement for improvement of the condition of other species in the world exploited by human kind. Many academic disciplines contribute to the unceasing widening of the moral horizon (empathy, fellow feeling, responsibility, solidarity, readiness to care and help) so that it could embrace over time as many individuals representing species outside homo sapiens as possible. Veterinary medicine and palliative care create conditions that foster the rebuilding of a caring relationship between man and other living creatures, opening at the same time door to recognition and meaningful relations (in Ricoeur’s terms), understanding and love of the universe of life (bios) that man shares with other species.

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Pastor, Peter. "The Travelogues of Gyula Illyés and Lajos Nagy on Their Visit to the Soviet Union." Hungarian Cultural Studies 11 (August 6, 2018): 32–47. http://dx.doi.org/10.5195/ahea.2018.320.

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The Hungarian populist writers Gyula Illyés and Lajos Nagy visited the Soviet Union together during the summer of 1934 as guests of the Union of Soviet Writers. Upon their return to Hungary, Illyés and Nagy published their impressions in separate travelogues.Although they both stressed that they strived for objectivity in their travel reports, they did not fully succeed in their efforts. Their perspectives were colored by a feeling of cultural superiority carried over from their experiences in the Hungary of the 1930s. Their writing was also tainted with anti-Semitism, as evidenced by their reflections on the life of Jews in Russia and Ukraine. Although their hosts took them to model institutions on a government-designed grand tour, they were not won over to the communist cause and failed to become fellow travelers.

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Oesterheld, Christina. "Changing Landscapes of Love and Passion in the Urdu Novel." Contributions to the History of Concepts 11, no. 1 (June 1, 2016): 58–80. http://dx.doi.org/10.3167/choc.2016.110104.

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This article illustrates the impact of generic differences and changes in the social and political context on the use of emotion concepts such as love and passion in selected Urdu novels from 1869 until 1945. While Nazir Ahmad (1830/31–1912) and Rashid-ul Khairi (1868–1936) in their domestic novels tend to stress the control of passions, particularly in familial relationships, Abdul Halim Sharar (1860–1926) in his Islamic novels/historical romances allows for romantic attraction and propagates religious fervor, bringing him closer to the emotion vocabulary used in contemporary Urdu journalism. This format was later expanded by Nasim Hijazi (1914–1996), who sought to strengthen the enthusiasm of fellow Muslims in their fight for Pakistan. In this highly popular genre strong feelings and passions serve to arouse intense feeling for the Muslim community.

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Golman, Russell, George Loewenstein, Karl Ove Moene, and Luca Zarri. "The Preference for Belief Consonance." Journal of Economic Perspectives 30, no. 3 (August 1, 2016): 165–88. http://dx.doi.org/10.1257/jep.30.3.165.

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We consider the determinants and consequences of a source of utility that has received limited attention from economists: people's desire for the beliefs of other people to align with their own. We relate this ‘preference for belief consonance’ to a variety of other constructs that have been explored by economists, including identity, ideology, homophily, and fellow-feeling. We review different possible explanations for why people care about others' beliefs and propose that the preference for belief consonance leads to a range of disparate phenomena, including motivated belief-formation, proselytizing, selective exposure to media, avoidance of conversational minefields, pluralistic ignorance, belief-driven clustering, intergroup belief polarization, and conflict. We also discuss an explanation for why disputes are often so intense between groups whose beliefs are, by external observers' standards, highly similar to one-another.

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Prince, Kathryn. "Perilous Empathy on the Early Modern Frontier." Emotions: History, Culture, Society 2, no. 2 (November 15, 2018): 214–35. http://dx.doi.org/10.1163/2208522x-02010020.

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AbstractThe captivity narratives produced in New England in the late seventeenth and early eighteenth centuries are rich and complex sources in which to discover early modern attitudes towards empathy. Contemporary scholars including Sara Ahmed and Carolyn Pedwell have argued that empathy can be problematic, reifying and reproducing various forms of injustice under the guise of fellow feeling. On the early modern North American frontier, empathy was understood as problematic for other reasons, an undesirable response to both the captors and the captive that was often diverted, displaced, or denied in captivity narratives. By situating the captivity narratives of Hannah Swarton, Hannah Dustan, Mary Rowlandson and Elizabeth Hanson within their initial cultural contexts and contemporary theories of empathy and emotions, this essay contributes to an alternative history of empathy.

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Hankins, Joseph. "Living together: Sympathy and the practice of politics." Anthropological Theory 19, no. 1 (June 28, 2018): 170–90. http://dx.doi.org/10.1177/1463499618782791.

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What place is there for sympathy in politics or politics in sympathy? This essay takes inspiration from the Japanese formulation of multiculturalism ( tabunka-kyōsei or “the living together of multiple cultures”) to explore the sympathetic politics of living together. Following a group of Japanese activists on a solidarity trip to Chennai, India, the essay builds a definition of politics—the creation of venues, scenes, and opportunities in which we might practice ourselves as we want to become—that relies on the cultivation of fellow feeling. Rooted in the history and contemporary practice of Japanese activist trips to India, this essay specifies a definition of politics and sympathetic engagement that complicates recent discussions of humanitarianism and politics that tend to place these two efforts in opposition against each other.

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Martin, Richard Lewis, Anna Hux, Ryan Miller, Mario Davidson, Leora Horn, and Jill Gilbert. "Believe the H.I.P.E.: Hematology-Oncology Inter Professional Education to improve provider collaboration at an inpatient tertiary medical center." Journal of Clinical Oncology 37, no. 15_suppl (May 20, 2019): 10538. http://dx.doi.org/10.1200/jco.2019.37.15_suppl.10538.

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10538 Background: With projected provider shortages and increasing pharmaceutical complexity, Advanced Practice Providers (APPs) and Pharmacists are becoming increasingly utilized members of hematology/oncology teams. Despite significant interdependence in practice, inter-professional training remains rare. Medical IPE has been shown to improve learning satisfaction and attitudes, however, IPE has seldom incorporated inter-professionalism into content development nor has it been evaluated in terms of sustainability. Methods: We developed a pilot IPE curriculum consisting of six, 1-hour long, case-based sessions. A preparation phase required a lead APP, Fellow, and Pharmacist to collectively build a case around three teaching points; 1) diagnosis, 2) treatment, and 3) coordination of care. The APP and Pharmacist presented the case while the Fellow moderated to ensure active participation among all groups. Surveys on collaboration, interaction, interest, and connection, as well as open-ended comments on strengths and areas for improvement were collected after each session ( > 80% completion rate). Results: With 3 of 6 sessions completed (02/19), attendance was stable, averaging 10 of 18 (Fellow), 5 of 8 (APP), and 3 of 6 (Pharmacist). Sessions were rated an average of 4.6/5 on collaboration, 4.5/5 interactive, 4.7/5 application, 4.3/5 communication, and 4.2/5 professionalism. 69% of attendees reported being more likely to attend future conferences. 65% reported feeling more connected to the care team. The most common suggestion for improvement was giving more teaching opportunities to the APPs. Session leaders were initially recruited but quickly transitioned to eager volunteers. Conclusions: Our IPE curriculum shows promising initial sustainability with perceived high marks in collaboration and applicability. Incorporating inter-professionalism into content development and longitudinal delivery to providers in practice provides a novel approach to educating IP teams. Future steps include ensuring continued sustainability, conducting qualitative and quantitative analysis, and dissemination to other units.

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Jensen, Per H., Kristian Kongshøj, and Wouter de Tavernier. "On how the nature of early retirement is related to post-retirement life conditions from a citizenship perspective." Ageing and Society 40, no. 5 (December 17, 2018): 1106–29. http://dx.doi.org/10.1017/s0144686x18001691.

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AbstractThe aim of this paper is to analyse how the nature of retirement is related to post-retirement life conditions among early retirees. As to the nature of retirement, we make use of the concepts of push, pull and jump to describe why individuals retire early. Push is analysed as an outcome of poor health and firings, pull as a mechanical (reflective) response to economic and symbolic signals of the welfare state, while jump is described as a reflexive process; jumpers strive for new experiences (a new life project) and/or social gains (to be more together with grandchildren). Post-retirement life conditions are analysed in a four-dimensional citizenship perspective: (a) economic, (b) social and (c) political citizenship, as well as the feeling of having (d) ‘equal social worth’ vis-à-vis fellow citizens. Results show that role transitions are strongly affected by the nature of retirement. Jumpers largely seem to be shielded from low levels of citizenship in old age. Those pushed out of the labour market indeed run a rather high risk of lacking citizenship, epitomised as loss of economic and social citizenship as well as a low sense of having equal social worth vis-á-vis fellow citizens. No conclusive results were found for older workers subject to pull. Pullers made up a rather small proportion of total sample.

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Weber, Michael. "The Motive of Duty and the Nature of Emotions: Kantian Reflections on Moral Worth." Canadian Journal of Philosophy 33, no. 2 (June 2003): 183–202. http://dx.doi.org/10.1080/00455091.2003.10716540.

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It is unclear in the Groundwork exactly what Kant takes to be necessary for an act to be morally good or worthy. Traditionally it has been thought that for Kant there are two conditions: it is 1) done in accord with duty, or the moral law, and 2) done for the sake of duty alone. The second condition is commonly thought to entail that an act is not morally good if the agent has a ‘supporting inclination’ or desire to do what is right — be it an inclination of self-interest, or one stemming from some emotion of ‘fellow feeling,’ such as sympathy, compassion, or love. Recent Interpreters, however, claim that Kant is not so strict, because for him the mere presence of a supporting inclination does not necessarily impugn the moral goodness of a dutiful act.

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Gunnarsson, Anna-Karin, Jan Larsson, and Lena Gunningberg. "Hip-fracture patients’ experience of involvement in their care: A Qulaitative study." International Journal of Person Centered Medicine 4, no. 2 (January 19, 2015): 106–14. http://dx.doi.org/10.5750/ijpcm.v4i2.443.

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Little is known about how hip-fracture patients experience involvement in their own nursing care. Yet understanding this is essential in order to both meet patient expectations and ensure delivery of high-quality nursing care. The aim of the study was to describe how elderly hip-fracture patients experienced their involvement in the nursing care they received while in the orthopaedics ward. A descriptive design with a qualitative interview approach was used. Semi-structured interviews were conducted with16 hip-fracture patients, 14 days postoperative in 2012. Systematic Text Condensation was used to analyse the data collected. The findings reveal six themes: 1) experiencing severe pain, 2) feeling dependent on the nurses, 3) feeling they were not valued, 4) poor organisation, 5) positives and negatives of sharing a room with fellow patients, and 6) positive interactions with nurses that encouraged the patient. Hip-fracture patients reported experiencing very little involvement in their nursing care, to the extent that fundamental aspects of nursing care went unfulfilled. Patients did not feel valued by the nurses. Most patients described experiencing unbearable pain during their stay in the orthopaedics ward despite the existence of evidence-based and established guidelines for pain management. The result of this study indicates that there is much to do on a number of levels in the health care system to improve patient involvement in nursing care.

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Go, JeongLee. "Mediating Effect of Recovery resilience and Fellow teacher, Director’s Trust in Relation of Teacher-Preschooler Interaction and Teacher’s Feeling of well-being." Korean Association For Learner-Centered Curriculum And Instruction 20, no. 16 (August 31, 2020): 1419–40. http://dx.doi.org/10.22251/jlcci.2020.20.16.1419.

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Métivier, Charles-Louis Morand. "Compassion's Edge: Fellow-Feeling and Its Limits in Early Modern France. Katherine Ibbett. Philadelphia: University of Pennsylvania Press, 2018. 296 pp. $79.95." Renaissance Quarterly 72, no. 1 (2019): 300–301. http://dx.doi.org/10.1017/rqx.2018.52.

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Nazarian, Cynthia. "Sympathy Wounds, Rivers of Blood: The Politics of Fellow Feeling in Spenser’s Faerie Queene and A View of the State of Ireland." Modern Philology 113, no. 3 (February 2016): 331–52. http://dx.doi.org/10.1086/683669.

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Pearson, Carol S. "Heroic Organizations and Institutions as Secular Temples: A Personal Outlook." Journal of Genius and Eminence 2, Volume 2, Issue 2: Winter 2017 (December 1, 2017): 126–32. http://dx.doi.org/10.18536/jge.2017.02.2.2.13.

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This personal reflection is an outgrowth of Campbell’s work that applies an archetypal analysis to the United States that has been piloted in organizational development efforts. An application of the author’s theories and models, the article identifies the founding archetype for the US as the Explorer and argues that other archetypes are currently obscuring it, resulting in what is being described as a culture war. This martial archetype, then, further obscures the Explorer and makes it difficult to restore a sense of healthy and authentic patriotism to America, patriotism founded on what is special about the country, rather than on pretentions to greatness in comparison to other nations. Returning attention to the Explorer archetype is necessary to restore unity and fellow feeling within the US and with its allies, so that we can work together to solve the looming problems before us, such as terrorism, income inequality, and climate change.

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Park, Sara. "Colonialism and Sisterhood: Japanese Female Activists and the “Comfort Women” Issue." Critical Sociology 47, no. 1 (November 18, 2019): 133–48. http://dx.doi.org/10.1177/0896920519876078.

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This article clarifies how wartime/colonial responsibility and sisterhood are mediated in the accounts of Japanese female activists who support so-called “comfort women” or the Japanese military sexual slavery issue, by using interviews of Japanese female activists, this article tries to answer this question. The Japanese female activists experience the changes in the their identities from collective “women” and/or “Japanese” while they continue participating in the movement. The interviewees always emphasize their feeling of responsibility as Japanese, former colonizer and perpetrator as well as Japanese citizen who have not yet settled this issue. At the same time, they sympathize with the survivors as fellow women; therefore, they call for a formal apology and governmental compensation. Nationalism and gender coexist in different dimensions; thus, being a member of a Japanese nation with wartime/colonial responsibility does not contradict the sympathy and compassion with the victims of Japanese military sexual slavery.

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Wohlfeil, Markus. "Learning from the professionals: film tourists’ “authentic” experiences on a film studio tour." Arts and the Market 8, no. 1 (May 8, 2018): 47–63. http://dx.doi.org/10.1108/aam-08-2017-0020.

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Purpose The purpose of this paper is to explore how consumers perceive, experience and engage with the art of filmmaking and the industrial film production process that the film studios present to them during their guided film studio tours. Design/methodology/approach Drawing on the author’s own film tourist experiences, observations and participatory interactions with fellow visitors at a major Hollywood film studio, this paper takes an autoethnographic “I’m-the-camera”-perspective and a hermeneutic data analysis approach. Findings The findings reveal that visitors experience the “authentic” representation of the working studio’s industrial film production process as an opportunity and “invitation to join” a broader filmmaker community and to share their own amateur filmmaking experiences with fellow visitors and professionals – just to discover eventually that the perceived community is actually the real “simulacrum”. Research limitations/implications Although using an autoethnographic approach means that the breadth of collected data is limited, the gain in depth of insights allows for a deeper understanding of the actual visitor experience. Practical implications The findings encourage film studio executives, managers and talent agents to reconsider current practices and motivations in delivering film studio tours and to explore avenues for harnessing their strategic potential. Originality/value Contrary to previous studies that have conceptualised film studio tours as simulacra that deny consumers a genuine access to the backstage, the findings of this study suggest that the real simulacrum is actually the film tourists’ “experienced feeling” of having joined and being part of a filmmaker community, which raises question regarding the study of virtual communities.

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Rykkje, Linda. "Forståelse av åndelighet og åndelig omsorg for gamle mennesker – en hermeneutisk studie." Nordisk tidsskrift for helseforskning 12, no. 1 (June 23, 2016): 49. http://dx.doi.org/10.7557/14.3780.

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Understanding spirituality and spiritual care for older people – a hermeneutical studyIn old age, spirituality and existential issues may become salient. The study aim is an understanding of older peoples’ perception of spirituality and spiritual care in a Norwegian context. Gadamer hermeneutics is the guiding methodology. 30 interviews were conducted with 17 participants between 74-96 years, six self-reliant, five with homecare, and six nursing home residents. The findings present understanding of spirituality, soul and spirit, the meaningful in life, inner peace, care from family in old age, and spiritual care. The study discusses spirituality as a force that contributes to wholeness and health, especially by the experience of “inner calm and peace”. That which may contribute to inner peace is love for fellow human beings and being with others, religion and nature, together with meaningful activities and feeling “alive”. Spiritual care involves “to care about” the whole person through compassionate care, presence, listening, touch and facilitating socializing and activities.

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Journal articles on the topic 'Fellow-feeling'

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