Background: Older, frail patients with multimorbidity are at an especially high risk for disease severity and death from COVID-19. The social restrictions proved challenging for the residents, their relatives, and the care staff. While these restrictions clearly impacted daily life in Norwegian nursing homes, knowledge about how the pandemic influenced nursing practice is sparse. Aim: The aim of the study was to illuminate ethical difficult situations experienced by Norwegian nurses working in nursing homes during the COVID-19 pandemic. Research design and (...) participants: The research design involved semistructured individual interviews conducted with 15 nurses working in 8 nursing homes in 3 health regions in Norway, within both urban and rural areas. Ethical considerations: Oral and written information about the study was provided before the participants gave their written consent. The transcribed interviews were de-identified. The study was approved by the Norwegian Centre for Research Data. Findings: Four ethical difficult situations were identified: (a) turning the nursing home into a prison; (b) using medication to maintain peace and order; (c) being left alone with the responsibility; and (d) s. impact on decision-making. Conclusions: The nurses’ ethical challenges were intertwined with external factors, such as national and local guidelines, and the nurses’ own internalized factors, which were connected to their subjective professionality. This duality inflicted emotional distress and gave nurses few opportunities to perform nursing in a professionally sound and safe manner. (shrink)

OBJECTIVES: To compare the practices of local research ethics committees and the time they take to obtain ethical approval for a multi-centre study. DESIGN: A retrospective analysis of outcome of applications for a multi-centre study to local research ethics committees. SETTING: Thirty-six local research ethics committees covering 38 district health authorities in England. MAIN MEASURES: Response of chairmen and women, the time required to obtain approval, and questions asked in application forms. RESULTS: We received replies from all 36 chairmen contacted: (...) four (11%) granted their approval, and 32 (89%) required our proposal to be considered by their local research ethics committee. Three committees asked us to attend their meetings. The application was approved by all 36 local research ethics committees but the time to obtain ethical approval varied between six to 208 days. One third of the committees did not approve the project within three months, and three took longer than six months. There was considerable variation in the issues raised by local research ethics committees and none conformed exactly to the Royal College of Physicians' guidelines. CONCLUSION: Obtaining ethical approval for a multi-centre study is time-consuming. There is much diversity in the practice of local research ethics committees. Our data support the recommendation for a central or regional review body of multi-centre studies which will be acceptable to all local research ethics committees. (shrink)

One of the most interesting recent attempts to interpret the peculiarities of Plotinus's philosophy is that of Bréhier in his ‘La Philosophie de Plotin’. His thesis, contained in the last four chapters of the work, is that Plotinus, instead of being simply the continuator of the Greek rationalist tradition, is the founder of modern European Idealism, or, perhaps more accurately, Pantheism. ‘Avec Plotin nous saisissons done le premier chatnon d'une tradition religieuse qui n'est pas moins puissante au fond en Occident (...) que la tradition chretienne …’. He is the spiritual ancestor of Spinoza and Hegel. It is interesting in passing to compare this view with that of Dean Inge, for whom Plotinus is the spiritual begetter of S. Thomas Aquinas. The divergences of modern interpreters of the Plotinian metaphysic are often both amusing and suggestive. (shrink)

This essay argues that schooling in Israel is tied too closely to ideology. This results in an indoctrinary orientation that contributes to divisiveness and imperils Israeli democracy. After reviewing and critiquing the roots of this orientation, I advance an alternative that understands education as an agent of the good rather than ideology. Israeli schooling requires a vision of goodness broad enough to encompass competing conceptions of Jewish life espoused by the majority as well as non-Jewish orientations affirmed by various minorities. (...) Such a vision can be grounded, I contend, in a democratic Jewish theology that emphasizes God as teacher rather than tyrant. (shrink)

The concern for ethical principles and values is not limited to health professionals alone. However, ethical principles in nursing act as safety valves for social control to prevent professional misconduct and abuse of the rights of clients. As a result of colonial experience, developing countries like Botswana usually follow the European lead, especially examples from the UK. This article examines the ethical problems and dilemmas associated with rural nursing practice in Botswana, a developing country in sub-Saharan Africa. The major ethical (...) problems identified are related to the distribution of and access to health resources in rural communities. It is proposed that nurses must assume responsibility in the field of access and allocation by working collaboratively with governments and other professional bodies, and that nurses as a global community must work together as a team to support each other. (shrink)

THE cult of “art for art's sake,” which had a great vogue at the end of the last century, was, in pictorial art, set aside, or rather absorbed between the two wars by other cults of a similar nature, such as the cult of pure form, of plastic form, of cubism, and these in their turn have been pushed into the background by the sinister spectre of the unconscious. There are genuine problems behind these cults, and they are by no (...) means easy problems. The cult of art for art's sake fell into disrepute; but this was not so much because of its artistic products as because of the kind of life which the devotees of this cult thought they were entitled to lead. (shrink)

The monumental works of Bertrand Russell and Louis Couturat have set a firm pattern of interpretation which many follow in their approach to the Philosophy of Leibniz. In the Preface to the second edition of The Philosophy of Leibniz , Russell reaffirms his contention that “Leibniz’s philosophy was almost entirely derived from his logic”. He welcomes the support provided in Couturat’s La Logique de Leibniz . Russell remarks “No candid reader—can doubt that Leibniz’s metaphysic was derived by him from the (...) subject-predicate logic. This appears, for example, from the paper ‘Primae Veritates’ where all the main doctrines of the Monadology are deduced, with terse logical rigor from the premises; ‘Always therefore the predicate or consequent adheres in the subject or antecedent, and in this fact consists the nature of truth in general—But this is true in every affirmative truth, universal or singular, necessary or contingent’.” Referring further to Couturat, he points out that in his book the “Principle of Sufficient Reason” and “The Identity of Indiscernibles” are “expressly deduced—from the analytic character of all true propositions”. In short, Russell is contending that in formulating his metaphysics Leibniz used the rigorous methods of deductive logic and employed “models” drawn from logic to construct his “picture of reality”, i.e. his metaphysics. (shrink)

Christianity stands out among the three great Abrahamic religions in its willingness to make extremely precise dogmatic statements about God. The Christians who make these statements have generally regarded them as universally and absolutely true, since they are divinely revealed, or divinely guaranteed interpretations of revealed texts. Of course from the beginning there has not been universal agreement among Christians about what statements should be so regarded and how they should be worded: and the seriousness with which this need for (...) dogmatic precision has been taken is shown by the way in which the inevitable disputes did not only involve theologians but the general body of Christians, and have led to divisions of churches, long continuing and flourishing mutual hatreds, and an overwhelming amount of theoretical and, where opportunity offered, practical intolerance. Two areas of Church history which seem to me to provide particularly clear evidence of the incompatible verbal precisions demanded in dogmatic statements and the serious consequences of these demands are the Christological controversies of the fifth and sixth centuries and the Filioque dispute between East and West. In both of these, theologians with a real and deep sense of the mystery of God often seem to an outside observer, in spite of their passionate assertions that this is not at all what they are doing and the rhetorical reverence of their language, to be arguing as if the God-Man or the Trinity were small finite objects which they had pinned down firmly in their theological laboratories and were examining under the microscope. (shrink)

The two tractates forming the treatise of Plotinus, called rather misleadingly, to the modern mind, ‘On Providence’, have attracted attention mainly because of the remarkable stress laid in them on the doctrine of the Logos, which marks an interesting development of Plotinus' latest thought and brings the treatise into an apparently close relation to other systems with which the philosophy of Plotinus has little in common. I do not, however, in this article wish to discuss the Logos doctrine of these (...) tractates, but rather to compare certain other aspects of the thought of the treatise with their probable sources in the work of earlier thinkers, and in particular to draw attention to a curious and unexpected parallelism of thought in one passage. I think that conclusions of some interest for the history of Greek thought in general can be drawn from such a comparison. (shrink)

Cassirer’s Die Platonische Renaissance in England und die Schule von Cambridge, of which the present work is a translation, was first published in 1932; it therefore necessarily takes no account of the mass of work on the English Catholic humanists of the Renaissance, beginning with Chambers’s Thomas More, and on 17th-century English religious thought, which has appeared in the last 20 years. This may partly account for the rather old-fashioned impression which the book produces. Cassirer still understood More, Colet, and (...) Erasmus after the manner of Seebohm’s Oxford Reformers, a book which he frequently quotes. But the misunderstanding which, so it seems to the present reviewer, makes the picture given by the book as a whole a distorted one, goes rather deeper. The eminent neo-Kantian author appears to think that authentic Christian orthodoxy is Augustinianism, and Augustinianism interpreted in the manner of Jansenius or Calvin. Hence the philosophy of St. Thomas, to which he gives some fine and understanding pages, appears to him as a heroic but unsuccessful attempt to establish a Christian humanism on an Aristotelian basis which had little lasting effect ; he is led to represent such great and profoundly Catholic figures of the Renaissance as Cardinal Nicholas of Cusa and St. Thomas More as fundamentally unorthodox; in dealing with his main subject, the Cambridge Platonists, he presents ideas which any Catholic brought up in an enlightened Thomist tradition will naturally recognize as a normal part of his own religious and philosophical inheritance as if they were in the deepest disaccord with the teachings of orthodox Christianity; and he greatly exaggerates the opposition between the Cambridge Platonists and their Puritan contemporaries. (shrink)

This paper makes three points. First, empathy cannot be considered an epistemic basis for qualitative research and evaluation. Second, it is, however, a valuable method for understanding the private meanings of words and deeds. Third, this method is not completely reliable for purposes of what Popper called refutation, but is useful in what he dubbed scientific conjecture or the generation of theory. Basic researchers will need to take the necessary steps to subject empathetic hunches to critical examination. However, owing to (...) the exigencies of action settings and decision-making, disciplined conjectures are sometimes the most that evaluators can hope to record. (shrink)

The third volume of Augustinus Magister, continuing the Acts of the International Augustinian Congress held in Paris in September 1954, completes a work which is both the most comprehensive account of and the most important contribution to Augustinian studies in our times. The first two volumes contained the individual papers contributed by members of the Congress. This volume contains the reports in which a number of distinguished scholars summed up these individual contributions and gave a general impression of the situation (...) in the various subdivisions of the vast territory over which Augustinian scholarship and speculation ranges. These reports are often important original contributions in their own right, not mere summaries of other peoples’ conclusions; and their value is enhanced by the printing of accounts of the often lively discussions to which they gave rise. The volume also contains a number of additional communications by distinguished scholars which could not be included in the first two volumes, the opening and closing addresses, and a list of the participants in the Congress. (shrink)