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  1. The future of ethics and education: philosophy in a time of existential crises.Charles C. Verharen -2020 -Ethics and Education 15 (3):371-389.
    Philosophy confronts two existential crises: the threats to its existence from scientists like Stephen Hawking who claim that philosophy is dead; and the threat to life itself from catastrophic climate change. The essay’s first theoretical part critiques Nietzsche’s claim that philosophy’s primary function is to guarantee the future of life. The essay’s second practical part claims that philosophy must meet the challenge of life’s extinction through a revised model for ethics in education. Taking its start from recent conceptualizations of philosophy (...) as a ‘field discipline,’ this part considers African American models for delivering ethics in education to under-resourced communities. The third part shows how these theoretical models may be actualized in the practice of an African field philosopher. (shrink)
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  • (1 other version)Radical responsibility beyond empathy: Interreligious resources against liberal distortions of nursing care.Nathan Eric Dickman -2022 -Nursing Philosophy 23 (1).
    In this paper, I bring together Jewish and Buddhist philosophical resources to develop a notion of radical responsibility that can confront a complicity within nursing and health care between empathy and (neo)liberal white supremacist hegemony. My inspiration comes from Angela Davis's call for building coalitions to advance struggles for peace and justice. I proceed as follows. First, I note ways phenomenology clarifies empathy's seeming foundational role in nursing care, and how such a formulation can be complicit with assumptions about private (...) individualism. Second, I turn to the Jewish philosophies of Martin Buber and Emmanuel Levinas, and their advocacy for a kind of responsibility that precedes the constitution of individuality as this can provide a resource for action and practice circumventing liberal influenced empathy. I note critical reservations about direct and practical application of Levinasian ethics in nursing care, and turn to engaged Buddhist philosophies of interdependence—such as in Thich Nhat Hanh and the Dalai Lama—as a corrective. Third, I conclude by indicating ways interreligious radical responsibility can reorient us toward housekeeping habits of character and away from exceptional crisis management, noting specific examples and actions in health care, nursing education and nursing scholarship. (shrink)
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