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Books on the topic 'Parse's Theory of Human Becoming'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Janes, Nadine Maria. A phenomenogical study of elderly patients' experiences with nurses guided by Parse's Theory of Human Becoming. Ottawa: National Library of Canada, 1993.

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2

Bunting, Sheila. Rosemarie Parse: Theory of health as human becoming. London: SagePublications, 1993.

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3

Rosemarie Parse: Theory of health as human becoming. Newbury Park: Sage Publications, 1993.

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4

Pilkington, F. Beryl. The human becoming theory: A manual for the teaching-learning process. [Toronto, Ont.]: International Consortium of Parse Scholars., 1996.

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5

Norris, Judy Rae. One-to-one teleapprenticeship as a means for nurses teaching and learning Parse's theory of human becoming. 1998.

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6

Wang, Ching-Eng Hsieh. MENDING A TORN FISH NET: PARSE'S THEORY-GUIDED RESEARCH ON THE LIVED EXPERIENCE OF HOPE (HUMAN BECOMING, TAIWAN, QUALITY OF LIFE). 1997.

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7

Bunting, Sheila. Rosemarie Parse: Theory of Health as Human Becoming (Notes on Nursing Theories). Sage Publications, Inc, 1992.

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8

Bunting, Sheila. Rosemarie Parse: Theory of Health as Human Becoming (Notes on Nursing Theories). Sage Publications, Inc, 1992.

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9

Tomasello, Michael. Becoming Human: A Theory of Ontogeny. Harvard University Press, 2019.

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10

Tomasello, Michael. Becoming Human: A Theory of Ontogeny. Harvard University Press, 2021.

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11

Becoming Human: A Theory of Ontogeny. Belknap Press: An Imprint of Harvard University Press, 2019.

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12

Parse, Rosemarie Rizzo. Illuminations: The Human Becoming Theory in Practice and Research. Natl League for Nursing, 1995.

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13

Rizzo, Parse Rosemarie, ed. Illuminations: The human becoming theory in practice and research. New York: National League for Nursing Press, 1995.

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14

Allchin-Petardi, Lynn. WEATHERING THE STORM: PERSEVERING THROUGH A DIFFICULT TIME (HUMAN BECOMING THEORY). 1996.

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15

Schulman, Michael. Becoming Moral: A Theory of Moral Motivation (Series on the Psychology of Human Motivation). Oxford University Press, USA, 2007.

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16

Homo Psychicus As Human and on Becoming a Person: Towards a Theory of the Human Being Between the Analogue and the Digital. Lang GmbH, Internationaler Verlag der Wissenschaften, Peter, 2018.

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17

Parse, Rosemarie Rizzo. Illuminations: The Human Becoming Theory in Practice and Research (National League for Nursing Series (All Nln Titles). Jones & Bartlett Publishers, 1999.

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18

Garthoff, Jon. The Dialectical Activity of Becoming Just. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190631741.003.0008.

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This chapter articulates a “dynamic approximation” model of the acquisition and maintenance of the individual virtues. This model incorporates elements of Talbot Brewer’s account of virtue acquisition as a dialectical activity, in which attention is repeatedly and indefinitely refocused on a value, over time enabling both deeper engagement with it and deeper appreciation of it. The model also adapts elements of John Rawls’s ideal theory of political justice, applying these in a novel way to the case of individual justice. These elements include holding fixed broad contours of human psychology for the purpose of articulating ideals and emphasizing conditions where characteristic threats and obstacles to justice are resisted and overcome. The focus here is on the individual virtue of justice, and the chapter discusses three families of threats and obstacles to its acquisition and maintenance.

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19

Ó Maoilearca, John. Brutal Thoughts: Laruelle and Deleuze on Human Animal Stupidity. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474422734.003.0003.

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Using François Laruelle’s non-philosophy of definitional mutation, this chapter examines Deleuze’s theory of stupidity (in Difference and Repetition) in order to deconstruct the difference between the ‘wise’ philosopher and the ‘idiot’ as his transcendental stooge. The result is a non-philosophical ‘unlearning’ which involves something more radical, namely the idea that thought is not the intrinsic property of humans that serves to define their essence, an essence that would then indeed be ‘local’; rather it is a universal milieu. By emphasizing animality, bringing it within the sphere of culture, we can emphasise the most elevated humanity, so as to bring it into the universe; and, through a paradoxical example, re-examine its links with animality, of which it will then be a matter of knowing whether it, also, is universal. Ultimately, the chapter enquires as to whether Laruelle is entirely fair to Deleuze’s account of the idiot in respect to philosophy and non-philosophy. In particular, it asks whether Deleuze’s notion of becoming-animal can be used outside of its Deleuzian philosophical context – one that disrupts the differences (set out in What is Philosophy?) between philosophy, science, and art.

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20

Hornby, Louise. Still There. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190661229.003.0005.

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This chapter argues that Woolf develops a theory of photography in her writing that describes how the world emerges within a photographic economy of light, separate from an observing subject. Photography does not reproduce the world; it develops a world through the action of light and independent of an observer. This emergent world, refusing economies of production and control, is suspended in time. The theory of photography embedded in Woolf’s writing draws on the earliest kinds of photographs—cameraless images—that formalize a conception of photography as “light-writing.” Severing the bonds between subjectivity and vision, photography adheres to a notion of objectivity that extirpates the human subject in favor of a vision of the world absent an experiencing self, a world written in terms of exposure, development, and emergence. In Woolf’s writing, the light encloses the world, stilling it, protecting it, and becoming a foil for the absent mother.

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21

Zimmermann, Jens. Dietrich Bonhoeffer's Christian Humanism. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198832560.001.0001.

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Based on a comprehensive reading of his entire work, in this book Jens Zimmermann presents Bonhoeffer’s theological ethos as a Christian humanism, that is, as an understanding of the gospel rooted in apostolic and patristic writers who believed God to have renewed humanity in the incarnation. The heartbeat of Bonhoeffer’s Christianity that unifies and motivates his theological writing, his preaching, and his political convictions, including his opposition to the Nazi regime, is the conviction that Christianity as participation in the new humanity established by Christ is about becoming fully human by becoming Christlike. In eight chapters, the author details Bonhoeffer’s humanistic theology following from this incarnational starting point: a Christ-centered anthropology that shows a deep kinship with patristic Christology, a hermeneutically structured theology, an ethic focused on Christ-formation, a biblical hermeneutic centered on God’s transforming presence, and a theological politics aimed at human flourishing. In offering a comprehensive reading of his theology as Christian humanism, Zimmermann not only places Bonhoeffer in the context of the patristic and greater Christian tradition but also makes apparent the relevance of Bonhoeffer’s thought for a number of contemporary concerns: hermeneutic theory, the theological interpretation of the Bible, the relation of reason to faith, the importance of natural law, and the significance of religion for secular societies. Bonhoeffer turns out to be a Christian humanist and a modern theologian who models the deeply orthodox and yet ecumenical, expansive Christianity demanded by our time.

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22

Wigginton, Mark, Miguel Garcia, Timothy J. Draycott, and Neil A. Muchatuta. Simulation. Oxford University Press, 2016. http://dx.doi.org/10.1093/med/9780198713333.003.0053.

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Simulation can be a powerful tool in obstetric anaesthesia, driving forwards the education of clinicians for the benefit of patients. Simulation has been closely linked with obstetrics since its inception. Today’s modern technology and educational theory have combined to make it a more powerful and accessible learning tool than ever, allowing both clinical skills and human factors to be effectively taught and assessed in combination. Since becoming more widely validated, simulation is also being used in research, to identify latent threats and for summative assessment. Setting up a simulation programme, whether in situ or at a dedicated centre, requires preparation, planning, and an appreciation of its limitations. The simulation should be evidence based, target the learner’s needs, and be of benefit to patients. The challenge for trainers and trainees is to ensure both that the training provided achieves these goals, and that they can deliver evidence to demonstrate that it has.

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23

Davis, Jake H. “When You Know for Yourselves”. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190499778.003.0012.

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This essay offers a naturalistic reconstruction of Buddhist ethical theory, drawing on two central themes of early Buddhist thought. The early Buddhist dialogues of the Pāli Nikāyas and the Chinese Āgamas take as the primary focus of ethical evaluation an agent’s emotional motivations, qualities such as hatred or friendliness, craving or equanimity—what this essay terms “Qualities of Heart.” These dialogues emphasize that one can develop wisdom through the establishment of mindfulness (satipaṭṭhāna), a practice of becoming more fully and accurately aware of both internal and external stimuli. This paper brings these two proposals together with empirical and philosophical considerations to argue for the plausibility of a thesis that lies at the heart of Buddhist ethics: that for all human beings (at least) certain Qualities of Heart are unskillful (akusala); that other qualities are skillful (kusala); and that we can come to discern the difference for ourselves.

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24

Mellahi, Kamel, Klaus Meyer, Rajneesh Narula, Irina Surdu, and Alain Verbeke, eds. The Oxford Handbook of International Business Strategy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oxfordhb/9780198868378.001.0001.

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The present volume discusses the progress made in progress made in the theory and practice of international business (IB) strategy in the last few decades. The book captures the differences in motivations and decision-making processes between smaller and larger firms, private, family and state-owned, emerging or developed market multinational enterprises (MNEs). The book highlights how the increasingly uncertain conditions in the IB environment demand superior firm-level capabilities for MNEs to achieve and maintain long-run competitive advantages. We elaborate on the links between international strategy and the social responsibilities of the firm in its, often differing, host market contexts, including the deployment of effective and ethical human resource practices in international markets. Most importantly perhaps, this handbook lays out how the classic principles of international competitive strategy are transformed in today’s markets, in great part due to digitalization, and provides suggestions about how MNEs can develop IB strategies to respond to these transformations. The implications of such discussions for IB strategy and practice are becoming ever more profound and will likely influence the next generation of IB scholars and practitioners.

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25

MacCormack, Patricia, ed. Ahuman Abolition. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474422734.003.0002.

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‘The animal’ as a question, concept and catalyst toward a redress of human subjectivity enflames contemporary philosophy. Varyingly, Deleuze’s work, with and without Guattari, has been both celebrated and maligned. Donna Haraway’s scathing misreading of becoming-animal and Deleuze and Guattari’s potential fetishisation of nonhuman alterity is counterbalanced with their being utilised via their unique abstraction of ordering-concepts which call into question the function of species itself as a majoritarian practice. Thinking the nonhuman – be it nonhuman animals or our own ahumanity – is a project not for science or moral theory based on scientific operations, but philosophy, in that it is an ethical project. Through Deleuze on Spinoza, on dying well, and Deleuze and Guattari’s call to animal-abstraction and inhuman affects, this chapter argues the value of Deleuze for what is known as the extreme of animal rights – abolitionism. Beyond equivalence and any interpretation of the nonhuman perceived via human signifying systems, this chapter uses Deleuze with abolitionist ideas to argue for an absolute abolitionist stance, both philosophically and materially, in reference to contemporary tactics for ethical relations with both nonhumans and ultimately an end to humanism and humanity as the only option for creative becomings for nonhuman lives.

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26

Marandiuc, Natalia. The Goodness of Home. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190674502.001.0001.

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The question of what home means and how it relates to subjectivity has fresh urgency in light of pervasive contemporary migration, which ruptures the human self, and painful relational poverty, which characterizes much of modern life. Yet the Augustinian heritage that situates true home and right attachment outside this world has clouded theological conceptualizations of earthly belonging. This book engages this neglected topic and argues for the goodness of home, which it construes relationally rather than spatially. In dialogue with research in the neuroscience of attachment theory and contemporary constructions of the self, the book advances a theological argument for the function of love attachments as sources of subjectivity and enablers of human freedom. The book shows that paradoxically the depth of human belonging—thus, dependence—is directly proportional to the strength of human agency—hence, independence. Building on Søren Kierkegaard’s imagery alongside other sources, the book depicts human love as interwoven with the infinite streams of divine love, forming a sacramental site for God’s presence, and playing a constitutive role in the making of the self. The book portrays the self both as gifted from God in inchoate form and as engaged in continuous, albeit nonlinear becoming via experiences of human love. The Holy Spirit indwells the attachment space between human beings as a middle term preventing its implosion or dissolution and conferring a stability that befits the concept of home. The interstitial space between loving human persons subsists both anthropologically and pneumatologically and generates the self’s home.

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