Explore the vast range of titles available.

(1) Background: This study aimed to examine the relationship between Spanish physical therapists’ perceptions of the ethical climate, their moral sensitivity (awareness of ethical issues), and job satisfaction. (2) Methods: the study analyzed descriptive correlational data on 104 physical therapists from three Spanish metropolitan hospitals. Respondents completed a demographic data form, an ethical climate questionnaire, a job satisfaction survey, and a moral sensitivity scale. This study complies with the Strengthening the Reporting of Observational Studies in Epidemiology (STROBE) guidelines. (3) Results: With a mean score of 4.2, physical therapists are typically content with their jobs. The mean scores for the moral sensitivity and ethical climate questionnaires are high, at 40.1 (SD 6.3) and 96.8 (SD 17.1), respectively. There is a significant positive correlation between job satisfaction and ethical climate (r between 0.59 and 0.79) but only a weak correlation between job satisfaction and moral sensibility (r between 0 and 0.32 for the three aspects measured). (4) Conclusions: Generally speaking, physical therapists reported that they had high job satisfaction, a positive workplace environment, and excellent management support. Despite a weak relationship with moral sensibility, there is a strong association between ethical behavior, hospital organization, and higher levels of job satisfaction. It is important to encourage the development of moral sensibilities to boost psychological well-being and therapeutic decision-making.

This chapter contains sections titled: Moral Life, Rules, Customs, and Habits Detecting the Human Then, What About Good and Evil? Acknowledgments References

This rich cultural history set in Punjab examines a little-studied body of popular literature to illustrate both the durability of a vernacular literary tradition and the limits of colonial dominance in British India. Farina Mir asks how qisse, a vibrant genre of epics and romances, flourished in colonial Punjab despite British efforts to marginalize the Punjabi language. She explores topics including Punjabi linguistic practices, print and performance, and the symbolic content of qisse. She finds that although the British denied Punjabi language and literature almost all forms of state patronage, the resilience of this popular genre came from its old but dynamic corpus of stories, their representations of place, and the moral sensibility that suffused them. Her multidisciplinary study reframes inquiry into cultural formations in late-colonial north India away from a focus on religious communal identities and nationalist politics and toward a widespread, ecumenical, and place-centered poetics of belonging in the region.

Yoğun bakım hemşirelerinin, etik problemleri tanıması ve çözümlenebilmesi konusunda doğru kararları alabilmesi için, etik sorunu ayırt edebilme yeteneği olarak tanımlan etik duyarlılıklarının gelişmiş olması gerekmektedir. Bu çalışmada, yoğun bakım hemşirelerinin etik duyarlılıklarının incelenmesi amaçlanmıştır. Tanımlayıcı ve kesitsel olarak planlanan çalışmanın örneklemini, Ankara'da bir eğitim hastanesinin yoğun bakım ünitelerinde görev yapan hemşirelerden (n=102), araştırmaya katılmayı kabul eden 90 hemşire oluşturmuştur. Veri toplama formu sosyodemografik özellikleri ve çalışma koşullarını içeren 15 sorudan oluşmaktadır. Çalışmaya katılan yoğun bakım hemşirelerinin etik duyarlılıklarının orta düzeyde olduğu saptanmıştır. Toplam etik duyarlılık puanının yaş, medeni durum, öğrenim durumu, yoğun bakımda çalışma süresi, meslekte çalışma süresi, mezuniyet öncesi ve sonrası etik konusunda eğitim alma durumları ile ilişkili olmadığı, ancak yaş ve meslekte çalışma süresinin, etik duyarlılığın bazı alt boyutları ile ilişkili olduğu belirlenmiştir. Yoğun bakım hemşirelerinin etik duyarlılığının artırılması ve dolayısıyla etik sorunları tanıma ve çözümünün sağlanabilmesi için, mezuniyet sonrası ve sürekli eğitim programlarının düzenlenmesi önerilmektedir. Ayrıca yoğun bakım hemşirelerinin etik duyarlılıklarını etkileyen farklı değişkenleri belirlemek amacıyla, daha geniş gruplarda çalışmalar yapılmasının önemli olduğu düşünülmektedir. In order for the intensive care nurses to recognize the ethical problems and to take proper decisions towards the solution of these problems, their moral sensibility, which is defined as the capability of distinguishing an ethical problem should be developed. In this study, it was aimed to investigate the moral sensibilities of intensive care nurses. Ninety out of 102 nurses who were working in the intensive care units of a teaching hospital in Ankara and accepted to be enrolled in the study constituted the study group in this definitive and sectional study. Data collection form is composed of 15 questions consisting of sociodemographic characteristics and study conditions. Moral sensibility of intensive care nurses in the study was in the moderate degree. The total moral sensibility score was not related with age, marital status, educational status, time exercised in intensive care, time exercised in profession, and taking any ethical courses before or after graduation, whereas age and time exercised in profession were closely related with some sub-dimensions of moral sensibility. In order to increase the level of moral sensibility of intensive care nurses and thus to recognize and solve ethical problems, it is suggested to plan postgraduate and continuous education programs. Furthermore it is necessary to conduct larger scale studies to determine different variables affecting the moral sensibility of intensive care nurses.

This paper investigates experiences of resilience in the context of individuals suffering from disability as a result of severe intractable seizure disorder and consequent hemispherectomy, a surgical procedure in which part or all of either the left or right cerebral hemisphere is removed. Two adults who underwent childhood hemispherectomies—one left and one right—are the focus of this study. Previous research has extensively detailed the clinical outcomes of this neurological procedure, yet the actual day-to-day experiences of individuals living post-hemispherectomy remains unexplored. Utilizing open-ended, qualitative, and narrative techniques from a phenomenology of performativity perspective, the authors question how each individual’s experiences of daily living are invariably acts of resilience, involving several different strategies that are somewhat unique to each. Rather than working as an adjective or noun signifying certain environmental or individual attributes, this paper proposes that “resilience” is best conceptualized as the individualized intentional actions which disabled, distraught, or at risk individuals perform in contextually relevant and idiosyncratic ways as they navigate health and well-being within their local social and moral worlds.

This article pushes Lacan into the area of moral philosophy. In the posthumously published Conversations of Goethe with Eckermann and Soret, Goethe expresses his perplexity concerning a short passage in the tragedy of Antigone in which the eponymous character gives to Creon a rather extravagant justification of her deadly gesture. This essay contends that Lacan's reference to Goethe in his Ethics of Psychoanalysis clarifies what is at stake in his dialogues with Aristotle and Kant. Moral sensibility gravitates towards contingencies that hinder a subject from fully participating in the market of exchangeable goods and the realm of social justice (utilitarianism) or the universal demands of a categorical imperative. In the tragedy of Antigone, a contingent blood tie incarnates a symbolic value that accumulates such enormous power that it isolates Antigone from her social context and even from her desire for self-preservation. Moral sensibility circulates around those areas in which an individual is separated from the universal.

This chapter contains sections titled: Moral Sentiments And Moral Sense Theory In Philosophy On Being Internally Divided Anthropology and Moral Sentiments Toward a Cultural Phenomenology of Moral Experience Moral Sensibilities in YAP An Encounter with Suffering Moral Breakdown, Sentiments, and Ethics of Suffering Conclusion References

In this essay, I review a recent book that deals with the history of pastoral counseling. I offer an overview of the book, some criticism of the book, and a discussion of how this book relates to my own work. I argue that what Susan Myers-Shirk has identified as a “liberal moral sensibility” among pastoral counselors seems to have certain affinities with Peter Homans’s “mourning religion” thesis. I suggest that this thesis can shed light on the divide between liberal and conservative pastoral counselors, a divide that Myers-Shirk identifies, and that this thesis can build on Myers-Shirk’s historical work by providing a rubric for understanding the relationship between private experience and public theory among liberal pastoral counselors. I also suggest that Myers-Shirk should write a sequel to this book.

This article reviews Susan E. Myers-Shirk’s book from the lens of contextual caregiving in order to illustrate the text’s contribution in its attention to gendered moralism and the shift toward a liberal moral sensibility in the history of pastoral counseling; it also challenges the one-sided portrayal of the history of pastoral counseling in relation to issues of culture and power.

Philip Clayton's book Mind and Emergence presents a highly sophisticated argument against any kind of uncritical theology that might want to follow science into a world of overly narrow, compartmentalized disciplines that do not sufficiently communicate between themselves. Clayton argues persuasively that the basic structure of the phenomenal world is multileveled, with emergent properties and degrees of freedom that cannot be adequately described, predicted, or explained in terms of lower‐level phenomena only. Moreover, the various levels of organization are linked to one another by interfaces of mutual constraint in terms of upward and downward causation. The most valuable part of Clayton's argument, however, is that in a philosophy of emergence one must also, if not especially, account for the role of the biological sciences and especially for the influence of human thoughts and skills, human choices and actions, and—one of the most important causes of all—human purposes. Clayton's biggest challenge is that the level of human personhood offers us the only appropriate level to introduce the question of God and the possibility of divine agency. I critically evaluate this central claim and its implications not only for the extent of divine influence on the world but also for the scope and limitations of the interdisciplinary dialogue between theology and the sciences.