Socrates and Plato on asking ‘what is x?’

The Socratic elenchus is a method of philosophical enquiry attributed by Plato, in his dialogues, to his teacher Socrates. It is a method that uses a dialectic technique of questioning and answering to try to discover the truth of the issue under investigation. For Plato’s Socrates, the fundamental question for human beings is that of how to live, thus the enquiries he initiates concern our understanding of what it is to act ethically. In order to begin to enquire into how to act in a virtuous manner, however, Socrates claimed that we must first know what virtue is. We must, that is, first understand the meaning of virtue before we can consider its application it to any particular kind of action; we must first be able to answer the question “what is x?” before considering whether a particular action or kind of action is an instance of x. This requirement leads to what is known as the ‘Socratic Paradox’: if we have to first establish what x means before we confirm or discount cases of it, then how can our enquiry ever commence; how can we begin in asking questions about x if we don’t yet know what x is? Philosophy has continued to grapple with the Socratic paradox since Plato’s formulation of it. This presentation will explain how the paradox is produced out of the elenchus and consider the ways in which Wittgenstein’s account of family resemblance sheds new light upon this age-old issue. [From the Author]

The assessment and development of drug calculation skills in nurse education: a critical debate

The drug calculation skill of nurses continues to be a national concern. The continued concern has led to the introduction of mandatory drug calculation skills tests which students must pass in order to go on to the nursing register. However, there is little evidence to demonstrate that nurses are poor at solving drug calculation in practice. This paper argues that nurse educationalists have inadvertently created a problem that arguably does not exist in practice through use of invalid written drug assessment tests and have introduced their own pedagogical practice of solving written drug calculations. This paper will draw on literature across mathematics, philosophy, psychology and nurse education to demonstrate why written drug assessments are invalid, why learning must take place predominantly in the clinical area and why the key focus on numeracy and formal mathematical skills as essential knowledge for nurses is potentially unnecessary.

Franz Rosenzweig. Der Stern der Erlösung

Den Konflikt zwischen Modernität und jüdisch-orthodoxer Glaubenspraxis trug Franz Rosenzweig auf seine ganz eigene Art aus. Die Bewegung führt dramatisch von der noblen Peripherie in das Zentrum jüdischen Lebens und dessen Lehr- und Glaubenspraxis. Für das Werk von Emmanuel Levinas stellt Franz Rosenzweig wohl die wichtigste Referenz dar. "Mit ihrem „messianischen“ Zeitkonzept ist die jüdische Religion den Erfahrungsreligionen näher als das Christentum. Das Judentum, so schreibt Karlheinz Kleinbach in seinem Portrait des jüdischen Philosophen Franz Rosenzweig, „lebt innerweltlich in der Gegenwärtigkeit. Liturgie und Ritus stehen nicht im Gegensatz zum alltäglichen Leben, sondern sind vielmehr dessen Existenzmodus.“ Mensch und Gott und Welt sind für Rosenzweig nicht zu verbindende Elemente. Nur in der Gemeinschaft, im Gespräch wird es möglich, das trennende „Und“ zu überbrücken" (Reusch)

Mapping cosmopolis: moral topographies of the medieval city

Cosmopolis is a concept that has a long history in many cultures around the globe. It is a mirroring of the 'social' and 'natural' worlds, such that in one is seen the order and the structures of the other -- a mutual 'mapping'. In this paper I examine how the presence of cosmopolis -- a Christianised cosmopolis of the European Middle Ages -- was made evident in the representation and formation of cities at that time. I reveal a dualism between the social and spatial ordering of both city and cosmos which defined and reinforced social and spatial boundaries in urban landscapes, evident for example in the 11th and 12th centuries. Recently, Toulmin (1992) has taken the idea of cosmopolis to argue that it has been a persistent presence in Western - Enlightenment science, philosophy, and religion -- a 'hidden agenda of modernity'. I contend that, as an idea, cosmopolis has a much earlier circulation in European thinking, not least in the Middle Ages. Locating cosmopolis in the medieval and the modern periods then begs a question of what is it that really makes the two distinct and separate? All too often human geographers have emphasised discontinuities between the 'medieval' and 'modern' age, locating the 'rise of modernity' some time in the Enlightenment period. However, what 'mapping' cosmopolis reveals are continuities, binding time and space together, which when looked at begin to help query the modernity concept itself.

The trade unions membership dynamics and union members’ trajectories

This text presents an analysis of aggregated membership’s dynamics for Spanish trade unions, using ECVT data, as well as union memberships’ trajectories, or members’ decisions about joining the organization, permanency and responsibilities, and subsequent attrition. For the analysis of trajectories we make use of information of the records of actual memberships and the record of quitting of CCOO, and of a survey-questionnaire to a sample of leavers of the same union. This study allows us to confirm a linkage between the decision and motivations to become union member, to participate in union activities, the time of permanency, and the motives to quit the organization. We also identify five types of union members’ trajectories, indicating that, far from views that assert a monolithic structure, unions are complex organizations.

Falling in love outwards: Eco-social work and the sensuous event

Summary: Social work is a discipline that focuses on the person-in-the-environment. However, the social domains of influence have traditionally received more attention from the profession compared with the impact of the natural world on human well-being. With the development of ecological theories, and growing threats to the environment, this gap has been addressed and now the notion of eco-social work is attracting more interest. This article builds on this corpus of work by exploring, and augmenting, the thinking of the philosopher, David Abram, and his phenomenological investigation of perception, meaning, embodiment, language and Indigenous experience. The implications for eco-social work are then addressed.<br/><br/>Findings: The development of Abram’s philosophical thesis is charted by reviewing his presentation of the ideas of the European phenomenologists, Edmund Husserl and Maurice Merleau-Ponty. It is argued that Abram uses phenomenology to explore the character of perception and the sensual foundations of language which, in Indigenous cultures, are connected with the natural world. A gap in Abram’s thinking is then revealed showing the need to set human perception and language within an understanding of power. Overall, this re-worked thesis is underpinned by a meta-narrative in which ecology engages with philosophy, psychology and Indigenous experience.<br/><br/>Applications: By grounding such ideas in Slavoj Žižek’s construct of the sensuous event, three applications within social work are evinced, namely: (i) reflecting on the sensuous event in social work education; (ii) rekindling the sensuous event with Indigenous Peoples; and (iii) instigating the sensuous event with non-Indigenous populations. <br/>

Striking a Balance:Christianity and the Challenges of Long-Term Human Security in Zimbabwe

African evangelical/Pentecostal/charismatic (EPC) Christians-previously dismissed by scholars as apolitical-are becoming increasingly active socially and politically. This chapter presents a case study of an EPC congregation in Harare. It demonstrates how the congregation provides short-term human security by responding to the needs of the poor, while at the same time creating space where people can develop the "self-expression values" necessary for long-term human security. The case study also demonstrates that even under authoritarian states, religious actors can actively choose to balance the immediate demands of short-term human security with the sometimes competing demands of long-term human security. Policymakers can benefit from a greater understanding of how religious actors strike this balance and from a greater appreciation of the variability, flexibility, and religious resources of EPC Christians in such contexts.

Emotions & social change in Ireland:Exploring habitus shift in liquid modernity

Drawing on insights from a range of disciplines, including philosophy, psychology, history, politics, but particularly sociology and sociological theory, this thesis explores the relationship between emotions and social change in late or 'liquid' modernity. It deploys the Republic of Ireland in the twentieth century as a case study. It argues that the Irish case in an ideal site for this research given the speed and scale of changes that have occurred there, particularly since the 1950's. The primary research question guiding the study is: What has been the effect of 'social change' in Ireland on the emotional lives of Irish people? The thesis is structured in three parts. Part one (chapters one to three) is primarily theoretical. It aims to develop a distinctive theoretical framework, process-relational realism, and argues that three concepts, properly treated, are central to answering the research question. These are emotion, power and (emotional) habitus. Part two is a bridging chapter, in which the empirical portion of the study, its design and method, are outlined. This study is based on a series of qualitative life-history interviews conducted using the Biographical Narrative Research Method. Part three is primarily empirical. The first chapter critically explores Bauman's concept of liquid modernity in relation to the Irish case and offers a short social history of the Irish twentieth century, which focuses on emotions and power. The second deploys two (ideal-type) interview cases to support the argument that Ireland experienced a habitus shift, from a relatively homogeneous to a heterogeneous habitus, and a corresponding shift from a relatively repressive emotional regime to a more expressive one, with significant effects on the emotional habitus. The final chapter takes a broader view of these changes, suggests that social change has been ambivalent, and outlines a new typology of emotional pathologies that the study suggests are characteristic of contemporary emotional life.

Approaching Models of Nursing from a Postmodernist Perspective

This paper explores some questions about the use of models of nursing. These questions make various assumptions about the nature of models of nursing, in general and in particular. Underlying these assumptions are various philosophical positions which are explored through an introduction to postmodernist approaches in philosophical criticism. To illustrate these approaches, a critique of the Roper et al. model is developed, and more general attitudes towards models of nursing are examined. It is suggested that postmodernism offers a challenge to many of the assumptions implicit in models of nursing, and that a greater awareness of these assumptions should lead to nursing care being better informed where such models are in use.

Kierkegaardian intersubjectivity and the question of ethics and responsibility

Kierkegaardian Intersubjectivity and the Question of Ethics and Responsibility By Kevin Krumrei. Kierkegaard's contributions to philosophy are generally admitted and recognized as valuable in the history of Western philosophy, both as one of the great anti-Hegelians, as the founder (arguably) of existentialism, and as a religious thinker. However valid this may be, there is similarly a generally admitted critique of Kierkegaard in the Western tradition, that Kierkegaard's philosophy of the development of the self leads the individual into an isolated encounter with God, to the abandonment of the social context. In other words, a Kierkegaardian theory of intersubjectivity is a contradiction in terms. This is voiced eloquently by Emmanuel Levinas, among others. However, Levinas' own intersubjective ethics bears a striking resemblance to Kierkegaard's, with respect to the description and formulation of the basic problem for ethics: the problem of aesthetic egoism. Further, both Kierkegaard and Levinas follow similar paths in responding to the problem, from Kierkegaard's reduplication in Works of Love, to Levinas' notion of substitution in Otherwise than Being. In this comparison, it becomes evident that Levinas' reading of Kierkegaard is mistaken, for Kierkegaard's intersubjective ethics postulates, in fact, the inseparability and necessity of the self s responsible relation to others in the self s relation to God, found in the command, "you shall love your neighbour as yourself."

L'altérité selon Lévinas et Ricoeur comme prémisse éthique au dialogue judéo-chrétien

L‟objectif de mon mémoire se concentre sur la notion d‟altérité émanant des philosophies d‟Emmanuel Lévinas et de Paul Ricoeur ; je m‟intéresse plus précisément au concept clé d‟éthique et de savoir en quoi enrichit-elle le dialogue judéo-chrétien. Le point initial de ma réflexion est l‟herméneutique biblique, qu‟Emmanuel Lévinas et Paul Ricoeur articulent, d‟après moi, différemment selon leurs héritages religieux respectifs à savoir juif et chrétien. Néanmoins, la signification éthique des Textes Sacrés perdure pour chacun d‟eux comme lieu commun même si la signification leur est différente et propre à leurs traditions religieuses. Ainsi, dans ce mémoire l‟altérité développée par Lévinas, talmudiste reconnu, sera comparée avec la pensée de Ricoeur dont la conception est davantage chrétienne, en référence à son travail exégétique. Quand bien même Lévinas et Ricoeur ont tenu à distinguer leurs philosophies de leurs théologies, l‟hypothèse de départ prend une liberté herméneutique qui oscille souvent entre philosophie et théologie et qui tend à retracer au mieux l‟altérité et son lien intrinsèque avec l‟éthique. Cette lecture comparatiste m‟amènera donc à penser et à intégrer l‟altérité comme une prémisse éthique au dialogue judéo-chrétien. Mon travail en sciences des religions qui prend racine depuis l‟herméneutique même, s‟oriente vers une perspective éthique et dialogique et c‟est cette visée de médiation interreligieuse qui lui confère une appartenance à cette discipline.

Dialectique et sécularisation chez Charles Taylor

L’objectif central du présent mémoire consiste à interroger les implications générales de l’interprétation taylorienne de la sécularisation, telle que déployée dans ‘A Secular Age’ (2007), pour la philosophie de la religion. Nous soutenons que l’approche herméneutique de notre auteur, reposant sur son anthropologie philosophique, a pour effet d’arrimer de façon indissociable et originale le problème de la sécularisation avec le questionnement philosophique sur la religion. À cet effet, nous présentons la critique du naturalisme déployée par Taylor ainsi que les grandes lignes de sa ‘dialectique’ afin de clarifier l’orientation générale de sa démarche. Nous passons ensuite à une analyse de son interprétation de la sécularisation ainsi que des implications de cette dernière pour les questions constitutives de la philosophie de la religion, touchant notamment la nature de la religion, le statut épistémologique des croyances religieuses, les rapports entre foi et raison ainsi que la relation entre la religion et la science moderne. Nous terminons sur un ton plus critique en interrogeant le ‘réalisme métaéthique’ de notre auteur et en soutenant que sa position pourrait constituer la base d’un ‘récit soustractif’ plus robuste et pénétrant.

Towards a philosophical reconstruction of the dialogue between modern physics and Advaita Vedanta : an inquiry into the concepts of akasa, vacuum and reality

Vers la fin du 19ème siècle, le moine et réformateur hindou Swami Vivekananda affirma que la science moderne convergeait vers l'Advaita Vedanta, un important courant philosophique et religieux de l'hindouisme. Au cours des décennies suivantes, suite aux apports scientifiques révolutionnaires de la théorie de la relativité d'Einstein et de la physique quantique, un nombre croissant d'auteurs soutenaient que d'importants "parallèles" pouvaient être tracés entre l'Advaita Vedanta et la physique moderne. Encore aujourd'hui, de tels rapprochements sont faits, particulièrement en relation avec la physique quantique. Cette thèse examine de manière critique ces rapprochements à travers l'étude comparative détaillée de deux concepts: le concept d'akasa dans l'Advaita Vedanta et celui de vide en physique quantique. L'énoncé examiné est celui selon lequel ces deux concepts pointeraient vers une même réalité: un substratum omniprésent et subtil duquel émergent et auquel retournent ultimement les divers constituants de l'univers. Sur la base de cette étude comparative, la thèse argumente que des comparaisons de nature conceptuelle favorisent rarement la mise en place d'un véritable dialogue entre l'Advaita Vedanta et la physique moderne. Une autre voie d'approche serait de prendre en considération les limites épistémologiques respectivement rencontrées par ces disciplines dans leur approche du "réel-en-soi" ou de la "réalité ultime." Une attention particulière sera portée sur l'épistémologie et le problème de la nature de la réalité dans l'Advaita Vedanta, ainsi que sur le réalisme scientifique et les implications philosophiques de la non-séparabilité en physique quantique.