Polish conservative thinker Władysław Leopold Jaworski developed an interest for the theories of Austrian philosopher Othmar Spann. Both accepted universalism, both also believed that universalism was inspired by romantic tradition, although Spann sought its roots much further back in history, even as far as Aristotle. Both authors staunchly criticized modern-day individualism and liberalism, which they considered fatal. In their opinion individualism and liberalism upset the primacy of totality in social thought, which led to multiple pathologies. Despite their accentuation (...) of totality, both philosophers displayed very decided anti-totalitarian convictions typical for many conservatives. (shrink)

Originally presented as the author's thesis (doctoral)--Universite catholique de Louvain, 1990.

Author: Czardybon Barbara Title: THE MARBURG EXPERIENCES OF WŁADYSŁAW TATARKIEWICZ AND BORIS L. PASTERNAK (Doświadczenia marburskie Władysława Tatarkiewicza i Borysa L. Pasternaka) Source: Filo-Sofija year: 2011, vol:.13/14, number: 2011/2-3, pages: 505-520 Keywords: WŁADYSŁAW TATARKIEWICZ, BORIS L. PASTERNAK, HERMANN COHEN, NEO-KANTIAN PHILOSOPHY Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The article deals with the Marburg studies of Władysław Tatarkiewicz and Boris L. Pasternak, especially with the principles and the research practices (...) prevailing at The Philipps University of Marburg. The main bibliographic sources present the memoirs of Tatarkiewicz. When discussing Pasternak’s activities, plans and thoughts, is used of his Marburg correspondence and his autobiographical prose. The article shows Marburg’s influence on personality and views of both thinkers. There is Tatarkiewicz and Pasternak’s similarity of their experiences. This article takes up the problem of the defensive nature of the Marburg school of neo-Kantian philosophy, i.e. its doctrinal closure. In the case of Tatarkiewicz, his contact with the professors of the University of Marburg was conducived to working on his own, different philosophical outlook. It is surprising that Pasternak’s attitude as an artist was influenced by the Marburg philosophical thought. The Marburg studies have provided him an ease to use the philosophical vocabulary. (shrink)

The interwar decades in Poland (1918–1939) were characterized by plurality and diversity. The purpose of the paper Polish Universalism in the Interwar Period is to show the foundations of the socio-philosophical trend, which is universalism. In modern philosophy universalism was in permanent conflict with individualism, but in the interwar period the reality became more complicated. It was “collectivism”—the trend based on the cult of the State, nation, race, and class—that started to aspire to be called universalism. The author does not (...) classify these trends as universalist, and universalism itself criticized them. Different varieties of universalism can be found in the interwar period. The author indicates the literary-philosophical universalism of J.N. Miller, and the socio-conservative universalism of W.L. Jaworski, but she focuses on J. Braun’s conception of the universal subject and the idea of absolute union, and on Christian universalism,showing the importance of the emerging Polish personalism for universalist philosophy. In these proposals the author sees the germs of the later (2nd half of the 20th c.) conception of ecumenism, dialogue, and the primacy of person over things. (shrink)

Proposed educational outcomes for the health humanities in medical education range from empathy to visual thinking skills to social accountability. This lack of widely agreed-upon high-level curricular goals limits humanities educators’ ability to design purposeful curricula toward clear, common ends and threatens justifications for scarce curricular time. We propose a novel approach to the hoped-for outcomes of health humanities training in medical schools, which has the potential to encompass traditional health humanities knowledge, skills, and behaviors while also being concrete and (...) measurable: humanistic practice. Humanistic practice, adapted from the concept of ethical sensitivity, is an intentional process of applying humanities knowledge and skills to a clinical scenario by 1) noticing that the scenario requires humanities knowledge or skills, 2) informing one’s clinical and interpersonal strategy and behavior with humanities knowledge or skills, 3) reflecting on the effectiveness of the strategy and behavior, and 4) reorienting to develop new approaches for future practice. The construct of humanistic practice may help address some of the foundational problems in health humanities outcomes research since it transcends the traditional diverse content domains in the health humanities, can link patient and provider experiences, and may bridge the divide among the additive, curative, and intrinsic epistemic positions of humanities to medical education. (shrink)

El presente artículo trata de superar la división entre una epistemología de virtudes confiabilista y otra responsabilista. En su lugar se presenta una visión orgánica del conocimiento humano. La visión orgánica –también denominada pre-cismática- articula aspectos confiabilistas y responsabilistas. Finalmente se discute un nuevo concepto: felicidad epistémica, que se justifica desde la perspectiva agentiva del conocimiento. Así, se sostiene que parece razonable pensar que el conocimiento es un tipo de acción cuyo fin último es la felicidad. Esta felicidad se puede (...) obtener por vía negativa –al no obtener una verdad pero sí una mejora de la situación epistémica- o por vía positiva, esto es, cuando se da en el blanco de la verdad. (shrink)

Imprisonment may sometimes be a justified form of punishment. Yet the U.S. carceral system suffers from appalling problems of justice—in who is put into prisons, in how imprisoned people are treated, and in downstream personal and community health impacts. Medical personnel working in prisons and jails take on risky work for highly vulnerable and underserved patients. They are to be lauded for their professional commitments. Yet at the same time, prison care undercuts the ability of medical personnel to uphold their (...) own professional standards and sometimes fails in even basic health protection. Doctors in prisons are stuck between their commitment to vulnerable patients and complicity in a system that requires their participation to uphold its constitutionality. Medical ethics is frayed in prisons, and the problem deserves our attention. (shrink)

Even though the measurement of fear of crime in criminological research commenced a few decades ago, specific populations, such as social activists, remain undocumented. This article is an attempt to address this gap. A study was conducted among 153 social activists involved in exposing corruption and irregularities that take place in the government system in India. This article explores the gap between the fear of crime and actual victimization among the specific social activists in India. The results indicate activists expressed (...) moderate fear of any one form of victimization including verbal and emotional, physical, and sexual victimization. It was also found that one-third of them have reported facing some form of abuse. The research implications are discussed. (shrink)

In circulation, T cells are spherical with selectin enriched dynamic microvilli protruding from the surface. Following extravasation, these microvilli serve another role, continuously surveying their environment for antigen in the form of peptide‐MHC (pMHC) expressed on the surface of antigen presenting cells (APCs). Upon recognition of their cognate pMHC, the microvilli are initially stabilized and then flatten into F‐actin dependent microclusters as the T cell spreads over the APC. Within 1–5 min, clathrin is recruited by the ESCRT‐0 component Hrs to (...) mediate release of T cell receptor (TCR) loaded vesicles directly from the plasma membrane by clathrin and ESCRT‐mediated ectocytosis (CEME). After 5‐10 min, Hrs is displaced by the endocytic clathrin adaptor epsin‐1 to induce clathrin‐mediated trans‐endocytosis (CMTE) of TCR‐pMHC conjugates. Here we discuss some of the functional properties of the clathrin machinery which enables it to control these topologically opposite modes of membrane transfer at the immunological synapse, and how this might be regulated during T cell activation. (shrink)

This article builds on existing feminist literature on obstetric violence in the context of childbirth to argue that there is a continuum of obstetric violence that also includes that perpetuated in relation to pregnancy prevention and termination, as well as antenatal healthcare and birth. This structural violence is highlighted in relation to conscientious objection, the reporting of people suspected of illegal abortions by their healthcare providers, and contraceptive coercion. Recognizing the limitations of criminal and human rights approaches to obstetric violence, (...) this article takes Martha Fineman’s vulnerability theory as the foundation for the transformative structural change of healthcare institutions. (shrink)

Seeking to better understand how nonprofit organizations (NPOs) manage hybridity, we investigated what distinguishes NPOs that combine multiple logics in productive and unproductive ways. We collected and analyzed data from six case studies of NPOs delivering social services in Australia. Our findings reveal that organizational members of NPOs take a _perspective_ on their hybrid nature which comprises four elements: motivational framing, actor engagement, resourcing attitude, and governance orientation. NPOs that combine multiple logics in productive and unproductive ways, respectively, are distinguished (...) by (1) a compelling or confused motivational framing for combining logics; (2) actors having active and shared, or passive and isolated, engagement with multiple logics; (3) attitudes toward resourcing multiple logics that are either coherent or competitive; and (4) a governance orientation toward multiple logics as opportunities to leverage or problems to resist. Our findings contribute to the literature by deepening understanding of the interplay between complex constellations of multiple logics in NPOs, including religious and professional logics. We also develop a model of organizational perspectives on hybridity and their implications for distinguishing NPOs that productively harness tensions between logics. (shrink)

Early modern science, according to a misleading and now widely accepted thesis, introduced a split or schism between a world of colorless, imperceptible particles, on the one hand, and the familiar world of perception, on the other. One of the most important dilemmas of modern philosophy, of course, seems to follow directly from this alleged rupture: For how are the two seemingly incongruous worlds to be “reconciled”? This way of formulating the problem, however, seems to be based on a misunderstanding (...) of early modern science, on an interpretation that underestimates the very real difficulties that scientists faced in putting forward hypotheses about unseen minute bodies. If we start to pay attention to the way in which knowledge claims about the properties of atoms or corpuscles were advanced in the sixteenth and seventeenth centuries, in fact, it becomes increasingly obvious that such fundamental properties were first attributed to minute bodies on grounds of strict analogy, that is, on the grounds that allperceptiblebodies exhibited precisely the properties of size, shape, motion, and so forth. (shrink)

Is a coherent worldview that embraces both classical Christology and modern evolutionary biology possible? This volume explores this fundamental question through an engaged inquiry into key topics, including the Incarnation, the process of evolution, modes of divine action, the nature of rationality, morality, chance and love, and even the meaning of life. Grounded alike in the history and philosophy of science, Christian theology, and the scientific basis for evolutionary biology and genetics, the volume discusses diverse thinkers, both medieval and modern, (...) ranging from Augustine and Aquinas to contemporary voices like Richard Dawkins and Michael Ruse. Aiming to show how a biologically informed Christian worldview is scientifically, theologically, and philosophically viable, it offers important perspectives on the worldview of evolutionary naturalism, a prominent perspective in current science–religion discussions. The authors argue for the intellectual plausibility of a comprehensive worldview perspective that embraces both Christology and evolution biology in intimate relationship. (shrink)

What does it mean to be a good thinker? Which virtues work together in someone who possesses good intellectual character? Although recent research on virtues has highlighted the benefits of individual intellectual virtues, being an excellent thinker is likely a function of possessing multiple intellectual virtues. Specifically, a good thinker would both recognize one’s intellectual shortcomings and possess an eagerness to learn driven by virtues such as love of knowledge, curiosity, and open-mindedness. Good intellectual character may only successfully manifest when (...) individuals possess not just one or a few intellectual virtues, but a larger set of such virtues to different degrees. However, little is currently known about what combination of virtues are necessary for good thinking. We argue that it is important to identify and clarify the nature of the good thinker and outline a profile methodology for achieving this goal. This approach characterizes the good thinker in terms of a profile of multiple intellectual virtues. Understanding this profile can allow greater insight into the extent to which people possess such a profile, and the potential for societal benefits of educating for these qualities. (shrink)

An image of God that isn't true -- The God of creation -- The God of no use -- The God of our imagination -- The God of thunder -- The God of terror -- The God of surrender -- The God of intimacy -- The God of consolation -- The God of incarnation -- The God of rebirth -- The adventurous God.

This book closely examines our commonly held beliefs about human suffering, and offers unique insights into God's role in why we suffer. Dr. Perri critically examines what it means to be human from a Judeo-Christian perspective, and extrapolates from the work of Carl Gustav Jung showing a deeply complex development of human transcendence in human suffering. On an interpersonal level, Dr. Perri elaborates on the work of Martin Buber and Emanuel Levinas and shows how our suffering can be shared and (...) lessened by our unconditionality and presence for the other. Scriptural passages are quoted from both the Hebrew and New Testament texts, and are used to depict the suffering of humankind as seen in the face of Job. It was this face, according to Perri, that Jesus saw in the faces of those He came to redeem, and that ultimately brought Him to the crucifix of redemption. Dr. Perri challenges Sartre's position that our existence precedes our essence, and draws on the work of Abraham Joshua Heschel and Christian theology in this regard. He further elaborates a neurodevelopmental paradigm that creates essence as the basis of our freedom to choose. This book can be read and studied by both professionals in the helping and healing professions, and lay persons seeking to better understand our suffering, and how to better help those who suffer. Dr. Perri offers specific ways in how to be present for those who suffer, how to read and receive the hidden language of human suffering, and how to use silence as a communication skill. (shrink)