Background: Troubled conscience among nurses and other healthcare workers represents a significant contributor to healthcare worker moral distress, burnout and attrition. While research in this area has examined critical care in hospitals, less knowledge has been obtained from long-term care contexts such as nursing homes, despite widely recognised challenges with regard to vulnerable patients, increasing workload and maintaining workforce sustainability among nurses. Objective: The aim of this study was to illuminate and interpret the meaning of the lived experience of troubled (...) conscience among registered nurses (RNs) working in nursing homes. Research design: This qualitative research employed narrative interviews with eight nurses to obtain essential meanings of their lived experiences of troubled conscience. The interview texts were analysed using a phenomenological hermeneutic approach. Ethical considerations: Participation was voluntary, informed and was conducted with written consent. The Norwegian Centre for Research Data approved the data processing of personal data. Findings: The analysis uncovered two themes: (1) troubled conscience means abandoning ideals, with the subthemes: failing dependent patients; being disloyal to colleagues; being inadequate in the performance of work tasks and (2) troubled conscience means facing realities, with the subthemes: accepting being part of the system; responding to barriers. Discussion: Troubled conscience meant experiencing continuous and simmering tension between one’s ideals and realities and feeling a drive to preserve accountability and one’s moral integrity. Endangered ideals were often under cross-pressure and included humanistic values, professional values, working life values and the values of the organisation. Conclusion: Nurses’ troubled conscience refers to a struggle, but also a force that plays out at various levels and arenas in long-term care. Openness and dialogue about how professional values and the welfare state’s intentions can be realised within the given framework are important for individual nurses’ occupational health as well as the quality of care provided to patients. (shrink)

In the literature, the pragmatic dimension of metaphors has been clearly acknowledged. Metaphors are regarded as having different possible uses, and in particular, they are commonly viewed as instruments for pursuing persuasion. However, an analysis of the specific conversational purposes that they can be aimed at achieving in a dialogue and their adequacy thereto is still missing. In this paper, we will address this issue focusing on the distinction between the explanatory and persuasive goal. The difference between explanation and persuasion (...) is often blurred and controversial from a theoretical point of view. Building on the analysis of explanation in different theories and fields of study, we show how it can be conceived as characterized by a cognitive and a pragmatic dimension, where the transference of understanding is used pragmatically for different dialogical goals. This theoretical proposal will be applied to examples drawn from the medical context, to show how a pragmatic approach to explanation can account for the complexity of the cases that can be found in actual dialogical contexts. -/- . (shrink)

Metaphors are considered as instruments crucial for persuasion. However, while their emotive, communicative and persuasive effects are the focus of different studies and discussions, the core of their persuasive function, namely their argumentative dimension, is almost neglected. This paper addresses the problem of explaining how metaphors can communicate arguments, and how it is possible to reconstruct and justify them. To this purpose, a distinction is drawn between the arguments that are communicated metaphorically and reconstructed “top down,” namely based on relevance (...) considerations, and the ones that are triggered implicitly by the use of a metaphorical expression. In both cases, metaphorical arguments are reconstructed through different patterns of argument, called argumentation schemes (Walton, Reed & Macagno 2008). However, while the purpose of a metaphorical sequence of discourse (called metaphorical move) can guide and justify the reconstruction of the argument that can sufficiently support the intended conclusion in a persuasive move, a more complex analysis is needed for analyzing the inferences that a metaphorical move can trigger. These inferences are claimed to represent part of the connotation of the metaphorical expression and can be captured through its most frequent collocations, determinable using some tools of the corpus linguistics. (shrink)

There is a growing interest in the application of creative writing in the treatment of mental illness. Nonpharmacological approaches have shown that access to poetic, creative language can allow for the verbalisation of illness experiences, as well as for self-expressions that can include other facets of the subject outside of the disease. In particular, creative writing in a safe group context has proven to be of particular importance. In this article, we present a pilot on a creative writing group for (...) young adults in treatment for psychosis. We set the texts and experiences from the writing group in dialogue with Paul Ricoeur’s and Julia Kristeva’s philosophies onpoetic languageas meaning making and part of subject formation. The focus is on language as materiality and potentiality and on the patient’s inherent linguistic resources as founded in a group dynamic. As a whole, the project seeks to give an increased theoretical and empirical understanding of the potentiality of language and creativity for healing experiences, participation and meaning-making processes among vulnerable people. Furthermore, a practice founded in poetic language might critically address both the general and biomedical understanding of the subject and disease. (shrink)

This essay provides a close reading of Kierkegaard’s later signed text, For Self-Examination. While many of Kierkegaard’s pseudonymous texts often are selected for their philosophically explicit engagements with Hegelian philosophy, I use Hegel’s dialectic of lordship and bondage to draw out how Kierkegaard circumvents it in this one. I first provide historical context, noting how Kierkegaard turned to earnest works after his public humiliation in the Copenhagen newspaper, undermining his ability to deploy irony effectively. Second, I briefly develop Hegel’s lordship (...) and bondage dialectic as a model for how selfhood is constituted through work and labor. Third, I dwell with a close reading of Kierkegaard’s book both in its composition and in its interpretation, bringing out how it donates grace rather than work (à la Hegel) to the reader’s attempt at self-realization. I conclude by noting one challenge to Kierkegaard’s ideal of addressing the “single individual” from the perspective of intersectional analysis. (shrink)

I want to know whether Chan masters and students depicted in classical Chan transmission literature can be interpreted as asking open (or what I will call “genuine”) questions. My task is significant because asking genuine questions appears to be a decisive factor in ascertaining whether these figures represent models for dialogue—the kind of dialogue championed in democratic society and valued by promoters of interreligious exchange. My study also contributes to a more comprehensive understanding of early Chan not only by detailing (...) contrasts between contemporary interests and classical Chan, but more importantly by paying greater attention to the role language and rhetoric play in classical Chan. What roles do questions play in Chan encounter dialogues, and are any of the questions genuine? Is there anything about the conventions of the genre that keeps readers from interpreting some questions in this way? To address these topics, I will proceed as follows. First, on a global level and for critical-historical context, I survey Chan transmission literature of the Song dynasty in which encounter dialogues appear, and their role in developments of Chan/Zen traditions. Second, I zoom in on structural elements of encounter dialogues in particular as a genre. Third, aligning with the trajectory of performative analyses of Chan literature called for by Sharf and Faure, I turn to develop and criticize a performative model of questions from resources in recent analytic and continental philosophy of language and I apply that model to some questions in encounter dialogue literature. (shrink)

Alcoholics Anonymous describes itself as a “fellowship of men and women who share their experience, strength and hope with each other that they may solve their common problem and help others to recover from alcoholism”. The fellowship has millions of members all around the world and the number of independent AA groups is counted in tens of thousands. In this article, I try to understand the recovery from alcoholism in the fellowship of AA as a meaning giving process where the (...) alcoholic is invited to interpret the founding text of AA, Alcoholics Anonymous: The Story of How More Than One Hundred Men Have Recovered from Alcoholism, and to appropriate the world that it opens in front of him. I focus on interpreting the symbolic language with which the Big Book of AA speaks of evil. I also explain how this symbolic language is related to recovery – i.e., how the alcoholic may find in the pages of the Big Book commonly shared symbols of stain, sin, and guilt which express his blind experience of evil. (shrink)

This paper investigates how Schleiermacher’s universal hermeneutics can be considered as a better alternative to both, German rationalist aesthetics as pioneered by Christian Wolff, and Kant’s transcendental idealism, to the extent of overcoming the problematics of rule-following. A general account of the necessity of a universal hermeneutics and its meaning from historical practices of exegeses is given. This is then followed by the account of rule-following in the tradition of both German rationalist aesthetics and Kant’s transcendental idealism with latter as (...) expounded in Kant’s Critique of Pure Reason. The investigation is comparative and descriptive. The purpose of this study is to discuss the hermeneutic possibilities in research methodologies for human sciences. (shrink)

Of the theologians and philosophers now writing on biblical narrative, Hans Frei and Paul Ricoeur are probably the most prominent. It is significant that their views converge on important issues. Both are uncomfortable with hermeneutic theories that convert the text into an abstract philosophical system, an ideal typological structure, or a mere occasion for existential decision. Frei and Ricoeur seem knit together in a common enterprise; they appear to be building a single narrative theology. I argue that the appearance of (...) symmetry is an illusion. There is a fundamental conflict between the ‘pure narrativism’ of Frei and the ‘impure narrativism’ of Ricoeur. I give reasons for thinking that Ricoeur’s is the stronger position. (shrink)

The author explains that his background was in experimental psychology but that he wanted to study the whole person and not fragmented psychological processes. He also desired a non-reductionistic method for studying humans. Fortunately he came across the work of Edmund Husserl and discovered in the latter’s thought a way of researching humans that met the criteria he was seeking. Eventually he developed a phenomenological method for researching humans in a psychological way based upon the work of Husserl and Merleau-Ponty. (...) This article briefly describes the method. (shrink)

This study investigates how business leaders dynamically narrate their aspirational ethical leadership identities. In doing so, it furthers understanding of ethical leadership as a process situated in time and place. The analysis focuses on the discursive strategies used to narrate identity and ethics by ethnic Chinese business leaders in Indonesia after their conversion to Pentecostal–charismatic Christianity. By exploring the use of metaphor, our study shows how these business leaders discursively deconstruct their ‘old’ identities and construct their ‘new’ aspirational identities as (...) ethical leaders. This leads to the following contributions. First, we show that ethical leadership is constructed in identity talk as the business leaders actively narrate aspirational identities. Second, the identity narratives of the business leaders suggest that ethical leadership is a context-bound and situated claim vis-à-vis unethical practice. Third, we propose a conceptual template, identifying processes of realisation and inspiration followed by significant shifts in understanding, for the study of aspirational ethical leadership. (shrink)

My research into Virtual Reality technology and its central property of immersion has indicated that immersion in Virtual Reality (VR) electronic systems is a significant key to the understanding of contemporary culture as well as considerable aspects of previous culture as detected in the histories of philosophy and the visual arts. The fundamental change in aesthetic perception engendered by immersion, a perception which is connected to the ideal of total-immersion in virtual space, identifies certain shifts in ontology which are relevant (...) to a better understanding of the human being. This understanding was achieved through a broad inquiry into the histories of Virtual Reality, philosophy, and the visual arts and has lead to the formulation of an aesthetic theory of immersive consciousness indicative of immersive culture. The primary subject of this discourse is immersion then: an experience which will be identified within the dissertation as the indispensable characteristic of Virtual Reality. The understanding of immersion arrived at here will be used to fashion a synchronous theory of art particularly informed by encounters and concepts of immersion into virtuality. To sufficiently address this subject in a scholarly fashion, I have researched, found and accumulated aesthetic and philosophic examples of immersive tendencies, as found within the histories of art and philosophy, which subsequently contributed towards the articulation of what I have come to call immersive consciousness. As a result of formulating such an immersive consciousness, a good deal of the basis for the questioning of the Western ontological tradition has been found in the Western tradition itself when we look with new eyes and ask new uncertain questions. Moreover, this immersive consciousness will be used to propose some abstract questions encircling today's electronic-based culture. Through the structuring of the argument within the thesis - and overtly within the conclusion - I have articulated a non-teleological creative strategy which provides the basis for an unconstraining integration of noologies (ways of semblancing the thinking process). This strategy provides a means of exemplifying - and for honoring - various methods of thinking. This structuring strategy is consistent with the 'hacker ethic' as defined by Steven Levy, as a demand that access to computers - and anything which might teach us something about the way the world works - should be unlimited and total. To follow this strategy, this dissertation has set out to understand how topical conceptions of virtual immersion connect to pre-existing systems of thought as revealed in art as they have extended out of antecedent ontological self-understandings, historical human self-understandings which have evidenced themselves in the elaboration of technological objectives. To do this I have forged a certain rhizomatic paternity/maternity for Virtual Reality within this dissertation by joining choice immersive examples of simulacra technology into mental connections with the relevant examples culled from the histories of art, architecture, information-technology, sex, myth, space, consciousness and philosophy. (shrink)

This paper formulates the categories of "ethics," "self," and "subject" for an analysis of classical rabbinic ethics centered on the text, "The Fathers According to Rabbi Nathan." Early rabbis were concerned with the realms of life that today's scholars describe as ethics and self-cultivation, yet they had no overarching concepts for either the self/person or for ethics. This analysis, then, cannot rely only upon native rabbinic terminology, but also requires a careful use of contemporary categories. This paper first sets out (...) basic features of "Rabbi Nathan" and presents appropriate formulations of the relevant scholarly terms. The latter sections address possibilities for employing and revising these categories in descriptive and comparative studies more broadly, first surveying relevant scholarship on Christian, Muslim, and Manichaean sources, and then turning to ancient East Asian sources with a particular focus upon passages in the "Zhuangzi". (shrink)

This study explores discursive bridges in a new way, with the aim of presenting a methodological tool for the analysis of meaning shifts. This tool is within the socio-hermeneutical current, whose purpose is the sociological analysis of discourses and their social contexts. Within this current, the analysis of discursive bridges can be a valid methodology for the analysis of conflicts or social and ideological tensions in which speakers tend to ramify or displace the chains of meaning in their discourses that (...) are based on common words or expressions. This study first addresses the theory of the main dimensions of discursive bridges, secondly it positions the analysis of discursive bridges within the socio-hermeneutical current and discusses the basic research criteria and finishes with an example of empirical research of a discursive bridge. (shrink)

We examine dialectical tensions between “dialogue” and “narrative” as these discourses supplant one another as the fundamental discourse of intelligibility, through juxtaposing two interpretations of Genesis 38 rooted in changing interpretative paradigms. Is dialogue properly understood as a narrative genre, or is narrative the content about which people are in dialogue? Is the divine–human relationship a narrative drama or is it a dialogue between a god and human beings? We work within parameters laid out by the philosophical hermeneutics of Gadamer (...) (primarily representing dialogue) and Ricoeur (primarily representing narrative). On the one hand, a feminist approach can develop Tamar as a courageous hero in impossible circumstances, strategizing to overturn Judah’s patriarchal naïveté. On the other hand, Judah seems to be able to be read as a tragic hero, seeking to save Tamar. These readings challenge one another, where either Tamar’s or Judah’s autonomy is undermined. By putting these interpretations into dialogue, our aim is to show that neither dialogue nor narrative succeeds the other with finality, and that we can achieve a fragile integration of the two (dialogue and narrative) despite their propensity toward polarization. (shrink)

This article questions the aptness of ‘discourse analysis’ as a label for our field, and prefers the less reductionist concept of ‘Discourse Interpretation’. It does this through drawing on ideas from the field of philosophical hermeneutics – the theory and practice of interpreting texts. It operationalizes and adapts the construct of the Interpretive Arc from the philosophy of Paul Ricoeur in order to address issues that are central to discourse work, including that of how we warrant the validity of our (...) textual interpretations. The Interpretive Arc consists of six inter-linked phases, which the article presents and exemplifies through discussion of a single text – the story of Babel. Phase 1 of the arc defines readers as being in a state of Estrangement before the text because of the distancing created by its written or technological form. Phase 2 is that of Pre-view, the state of opinion or knowledge that readers bring to a text. At phase 3, a first reading forms readers’ Proto-understanding, their initial ‘guess’ at what the text means. Then processes of Analysis test and evidence the validity of alternative readings, limiting the interpretations which can plausibly be taken from a text. Three byways of interpretive analysis are challenged and discarded: the dominance of author intention, structuralist analysis and limitless polysemy. Analysis then leads into 5, the phase of informed Understanding of the matter or injunction of the text, of what is disclosed or unfolded before the text. The Interpretive Arc is completed in phase 6, Ownership. Here, through processes of critique of their own and the text’s ideologies and of fresh listening, readers are led to a new self formed by the matter of the text. There is a dialectic amongst Analysis, Understanding and Ownership, with each informing and modifying the other. The approach emphasizes interpretation as the heart of discourse work. The 3000-year-old narrative of Babel is a subject as well as an object here. It contributes to the matter of the article and its interpretation is interwoven with the theoretical substance. The story is shown to be an integrated narrative abounding in sophisticated linguistic techniques which show a delight in language. The traditional Christian and Western interpretation of Babel – as an affront to God which results in the curse of multilingualism – is challenged. A re-constructed interpretation informed by intertextual evidence reads the fault of Babel to be the people’s refusal to spread through the earth. Babel can be interpreted as a manifesto against the monolingual and monocultural impetus of empires ancient and contemporary. The multilingual outcome is a positive affirmation of sociocultural and linguistic diversity. (shrink)

Based on action research as a practitioner‐involving approach, this article communicates the findings of a two‐year study on implementing patient participation as an empowering learning process for both patients and rehabilitation nurses. At a rehabilitation facility for patients who have sustained spinal cord injuries, eight nurses were engaged throughout the process aiming at improving patient participation. The current practice was explored to understand possibilities and obstacles to patient participation. Observations, interviews and logbooks, creative workshops and reflective meetings led to the (...) development and testing of four new rehabilitation initiatives aimed at enhancing patient participation. This study suggests that skills of critical reflection from action research toolbox shed light on both the notion of patient participation and caring in nursing rehabilitation. By actively involving nurses in research, the knowledge development stems from practice and the solutions therefore became practice‐oriented. In addition, the personal and professional development experienced by the involved nurses points to a secondary gain in the form of an analytical and reflective approach to complex issues in relation to patient participation, rehabilitation in general and the individual nurses' sense of professional pride. (shrink)

The clinical encounter begins with presentation of an illness experience; but throughout that encounter, something else is constructed from it – a symptom. The symptom is a particular interpretation of that experience, useful for certain purposes in particular contexts. The hermeneutics of medicine – the study of the interpretation of human experience in medical terms – has largely taken the process of symptom-construction to be transparent, focussing instead on how constellations of symptoms are interpreted as representative of particular conditions. This (...) paper examines the hermeneutical activity of symptom-construction more closely. I propose a fourfold account of the clinical function of symptoms: as theoretical entities; as tools for communication; as guides to palliative intervention; and as candidates for medical explanation or intervention. I also highlight roles they might play in illness experience. I use this framework to discuss four potential failures of symptom-interpretation: failure of symptom-type and symptom-token recognition; loss of the complete picture of illness experience through overwhelming emphasis on its symptomatic interpretation; and intersubjective feedback effects of symptom description altering the ill person’s own perceptions of their phenomenal experience. I conclude with some suggestions of potential remedies for failures in the process of symptom-construction. (shrink)

When I arrived in Paris in 1977 to study with the philosopher, Paul Ricoeur, the first question he asked everyone in his seminar was: d'où parlez-vous? Where do you speak from?From where do you speak? Without a final or fixed reply, this fundamental question occupies a central place in Paul Ricoeur's expansive work. It is perhaps one of his more important commonplaces. D'où parlez-vous? The question is a reminder, a provocation to remember that speaking is located—it takes place in a (...) place, and helps to establish and transform that place—and that speaking also incurs responsibility for this power.In May 2018 the meeting of the Society for Ricoeur Studies took place for the first time on the African continent.... (shrink)

The cultural phenomenon of globalization has led to bilingualism and/or multilingualism. This brought to the attention of professionals the issue of the transformation of an identity from monolingual to multilingual. Due to the individual and at the same time social nature of the setting in which a man interacts, the study of the issue of personal identity has to be crossdisciplinary. We claim that in the course of this transformation the language-culture-identity interrelationship is vital and a multidisciplinary approach including psychological, (...) anthropological, philosophical, and discursive perspectives has to be undertaken. The paper approaches the issue of a multilingual’s identity through the prism of the four perspectives and in doing so offers justification for the above claim. (shrink)

This paper argues that Paul Ricoeur’s hermeneutical philosophy attempts to reopen the question of human transcendence in contemporary terms. While his conception of language as self-transcending is deeply Husserlian, Ricoeur also responds to the analytical challenge when he deploys a basic distinction in Fregean logic in order to clarify Heidegger’s phenomenology of world. Ricoeur’s commitment to a transcendental view is evident in his conception of narrative, which enables him to emphasize the role of the performative in literary reading. The meaning (...) of the self in time provides Ricoeur with a discursive basis for distinguishing his own position from that of Kant and other philosophers in the transcendental tradition. (shrink)

Reflecting on group theory within clinical supervision offers useful vantage points from which to engage nursing and the helping professions in the task of supervisory practice. This paper presents reflective experiences of group clinical supervision training and practice through a critique of Hawkins and Shohet’s process centred model. The underlying premise of transference hypothesis is that experiences and memories from the past inform present behaviours. Little has been written about the hypothesis in relation to clinical supervision in nursing and the (...) helping professions. However, the hypothesis was criticised by John M. Shlien in the 1980s and remains pertinent today due to expansion into social and healthcare practice. Reflective autobiographical diary entries focus on the model’s two latter stages which propose the use of Sigmund Freud’s transference hypothesis. The work of Freud, Foulkes, Heidegger and Hawkins and Shohet are synthesised and conclude with a phenomenological suggestion that immediacy and openness are necessary ontological conditions for group clinical supervision. Valuing empathic attunement to better understand group clinical supervision may be more important than theoretical distractions for non-therapeutic clinical supervision practice. (shrink)

The article presents possible applications of Paul Ricoeur’s theory in interpretation of legal texts and legally relevant human action. One should notice that Paul Ricoeur developed a comprehensive interpretation theory of two seemingly distant phenomena: literary texts and human action. When interrelating these issues, it becomes possible, on the basis of Ricoeur’s work, to construct a unified theory of the interpretation of legal texts and of legally relevant human action. What is provided by this theory for jurisprudence is the possibility (...) of formulating a comprehensive theory of application of law, well established in the ontology of the recipient of the legal text. It should be emphasised that the resulting benefits, outlined in the article become particularly noticeable when set against the background of the methodological weaknesses of legal positivism, concerning both the interpretation of law and a syllogistic model of its application. (shrink)

Hermeneutic phenomenology is a research method used in qualitative research in the fields of education and other human sciences, for example nursing science. It is a widely used method example in Scandinavia, and Van Manen is well known for his hermeneutic phenomenological method. In many studies the hermeneutic phenomenological method is inarticulate or ambiguous. Researchers generally lack a common understanding of what this method actually is. One reason for that is that the expression “hermeneutic phenomenological method” is contradiction in terms. (...) Hermeneutics and phenomenology have their own distinct history. Hermeneutics and phenomenology as philosophical disciplines have their own distinct aims and orientations. Hermeneutic is orientated to historical and relative meanings. Phenomenology in Husserlian sense is orientated to universal and absolute essences. Martin Heidegger connects hermeneutics and phenomenology in very sophisticated manner as hermeneutical phenomenology and he provides a very specific definition of his brand of phenomenology. For Heidegger, hermeneutical phenomenology is the research of the meaning of the Being as a fundamental ontology. However, this kind of phenomenology is of no use for educational qualitative research. (shrink)

The use of specific language in the democratic Polish Constitution enacted on 2 April 1997 has created the essential differences in the status of religions and Churches in Poland to this in some other countries. It accepts the modern principles and values (tolerance, freedom, mutual independence of state and churches) but precludes the atheistic, hostile or indifferent to religions interpretations and implementations of these values and principles.

The aim of this study is to illuminate the significance of the long-term influence of bodily changes on the perception of self after stroke by means of narrative interviews with 23 stroke survivors. A phenomenological-hermeneutic approach inspired by the philosophy of Merleau-Ponty and Ricoeur is the methodological framework. Zahavi’s understanding of the embodied self and Leder’s concept of dys-appearance along with earlier research on identity guide the comprehensive understanding of the theme. The meaning of bodily changes after stroke can be (...) understood as living with an altered perception of self. Stroke survivors perceive their bodies as fragile, unfamiliar and unreliable and tend to objectify them. The weak and discomforting body that ‘cannot’ demands constant, comprehensive awareness to keep itself in play. These long-term and often permanent consequences of bodily weakness may turn stroke survivors’ intentionality inwards, away from external activities and projects and relationships with others. Negative judgements from others are added to lost roles and positions and threaten the vulnerable self. Stroke survivors try to regain familiarity with their body by their life-long project of testing its boundaries. Mastering important tasks helps them strengthen their self-concept. Health care workers should be aware of the embodied self and engage in long-term dialogues with stroke survivors to strengthen positive perceptions of body and self. More research is needed to understand destructive post-stroke phenomena such as fatigue and pain and to find effective methods to help stroke survivors regain wholeness of body and self. (shrink)

Patient‐centred care has gained ground in health service following a health policy initiative aimed at changing the paternalistic culture towards one with more patient involvement. Development of knowledge relating to people's lived experiences of illness is important in this context. Literature in the field of health science describes methods for exploring what is at stake for people affected by illness, and the French philosopher Paul Ricoeur has been a significant source of inspiration. Especially, Ricoeur's interpretation theory has been construed and (...) applied in different, often schematic, methodological variations, whereas his narrative philosophy is a little used source of inspiration. Health science has been characterized by a biomedical awareness of method and the idea that there is a direct and immediate path to patients' experiences, a viewpoint that can be traced back to Descartes and the philosophy of subjectivism. Opposed to Descartes, Ricoeur says that we are already embedded in a world of traditions and meanings over which we have no control. According to Ricoeur, we leave traces when we express ourselves, and traces are formed by the world of meanings and traditions to which we belong. Often, the sense in the traces is hidden, making it impossible to directly understand individual's experiences. Reflection on an individual's lived experiences must take place via the narratives in which the individual expresses themselves. The centrepiece of Ricoeur's narrative philosophy is the threefold mimesis, which is an approach to understanding the meaning of peoples' lived experiences. The philosophical hermeneutics of Gadamer plays an important role in Ricoeur's theory of interpretation, although he has criticized Gadamer for failing to include one dimension in his philosophy; he finds this dimension in Habermas' ideology critique. Ricoeur's ideology critique is absent in health science research, which is why it has been made a focal point in this article. (shrink)

This paper employs Ricoeur’s hermeneutic approach to examine how fundamentalist religious communities shape personal and social identity. His biblical hermeneutics is used to analyze how narrative texts of various genres open a ‘fundamentalist’ world, while also challenging his monolithic emphasis on written texts. I argue that a wider variety of texts as well as rituals and other media must be examined, which all inform and display the fundamentalist world in important ways. Second, I employ his analysis of the formation of (...) identity and action to understand how identity is framed and prescribed by fundamentalist communities for their members. Finally, I draw on Ricoeur’s account of symbolism and move from first to second naïveté to provide an account of how fundamentalist communities respond to modernity and the threat of Enlightenment rationality. I argue that, contra what Ricoeur proposes, earlier mythic language was highly polyphonic and not understood literally. Fundamentalist communities move to more literalist understandings in response to modernity. Thus, while Ricoeur’s hermeneutic approach is richly useful for a philosophical approach to religious fundamentalism, the close examination of this phenomenon enables a broadening of Ricoeur’s work on religion, symbolism and identity. (shrink)

This study describes the theoretical assumptions and the application for health‐promoting conversations, as a communication tool for nurses when talking to patients and their families. The conversations can be used on a promotional, preventive and healing level when working with family‐focused nursing. They are based on a multiverse, salutogenetic, relational and reflecting approach, and acknowledge each person's experience as equally valid, and focus on families’ resources, and the relationship between the family and its environment. By posing reflective questions, reflection is (...) made possible for both the family and the nurses. Family members are invited to tell their story, and they can listen to and learn from each other. Nurses are challenged to build a co‐creating partnership with families in order to acknowledge them as experts on how to lead their lives and to use their own expert knowledge in order to facilitate new meanings to surface. In this way, family health can be enhanced. (shrink)

Being diagnosed with cancer can be one of those critical incidents that negatively affect the self. Identity is threatened when physical, psychological, and social consequences of chronic illness begin to erode one’s sense of self and challenge an individual’s ability to continue to present the self he or she prefers to present to others. Based on the notion of illness trajectory and adopting a Ricoeurian narrative perspective, this theoretical paper shall explore the impact of cancer disease on identity and establish (...) the crucial importance of metaphor in the narratives of life with cancer. Findings indicate that in cancer narratives the illness experience supplies the narrative structure with temporal and spatial meeting points that make the narrative comprehensible and meaningful. Cancer forces identity changes not only from having to endure the long-term physical and psychosocial effects of the disease, but also from inevitable existential questions about life’s meaning. Improved medical knowledge today means improved ethnomedical practices. Metaphor can bridge the gap between the cancer experience and the world of technology and treatment, helping patients to symbolically control their illness. (shrink)

Using a process-oriented understanding of the relation between actions and agents, the author argues that an ontological agent is the ongoing effect or by-product rather than the antecedent cause of actions. Applied to the relation between natural and supernatural in philosophical cosmology, this allows one to claim, first, that agents (whether natural or supernatural) are not sensibly perceived, but only inferred from the ongoing observation of empirical actions; second, that the distinction between the natural and the supernatural is then conceivably (...) a distinction between interrelated processes rather than between independently existing agents; and third, that a higher order process of supernatural origin could be operative in a lower order empirical process without interference even though its existence and activity could only be established on the basis of a faith commitment, not empirical evidence. What Paul Ricoeur referred to as a “surplus of meaning” over and above the scientific explanation of an event would be in play with the claim of divine guidance for the cosmic process. (shrink)

Ricoeur placed a great deal of importance upon text and the interpretation of text. Bell accepts this by virtue of his extended analysis of the story of Babel, and I hope to offer ways of extending and developing Bell’s arguments to incorporate the ethical demands that Ricoeur placed upon text, upon our interpretation of text and upon action as a form of readable text. This will not include a commentary on discourse analysis, which I am not qualified to give. Ricoeur (...) differed from the structuralist tradition in that he saw the relationship between language and life as taking a dialectical form: debate that presumes the possibility of altering one’s position by grappling with different views, and often taking inspiration from Hegelian dialectics, with their contrasting polarized views and the eventual attempt at affirmative common ground. The term λoƔoσ was first used in a philosophical way by Heraclitus to give us the principle of order and knowledge, and yet for Heraclitus the world was dominated by conflict and change. Ricoeur studied this tension within logos between order and disorder, partly by his writing about language and his work on signs and symbols, partly through metaphor and narrative and also through his insights on translation. For him, all these are facets of the need for both Explaining and Understanding as forms of interpretation of language, ethics and action. Ricoeur’s work on logos provides us with an approach that asks whether ethics controls language or vice versa or both and how this fits in with structuralism and later movements. For Ricoeur, signs are not the centres of our perceptual experience. At the heart of our perception are our motivations and our actions, for which we must take responsibility in a sort of provisional affirmation that we will keep trying. In so doing we must doubt our own motives just as much as those of others, and see action as a form of readable text. (shrink)

I examine a tension between temporal and spatial conceptualization of the genesis of the cosmos to show how chronological characterization of ‘beginnings’ occludes ontological interpretation of our existential orientations, to help my audience distinguish symbolic expressions of wonder that the cosmos exists from explanations for it. I bring together resources from multiple intellectual and religious traditions to perform a philosophy of religions that goes beyond the narrowness, intellectualism, and insularity of institutionalized philosophy of religion. I turn to Ibn Rushd, Tillich, (...) Pamela Sue Anderson, and Sara Ahmed to expose problems of confusing symbols with concepts. I bring Aristotle, Nagarjuna, Maimonides, Kant, Wittgenstein, and Nasr together in conversation about the notion of a ‘beginning.’ Through this, I seek to shift questions of cosmic linearity to questions of spatial symbols of inclusivity and suggest that our orientation toward chronology distracts us from inclusive ontologies, inadvertently getting us stuck in imagistic representation of a closed cosmos rather than critical conceptualization of open symbols for an inclusive cosmos. (shrink)

The role of personal background knowledge—in particular knowledge about the context of production of an artwork—has been only marginally taken into account in cognitive approaches to art. Addressing this issue is crucial to enhancing these approaches’ explanatory power and framing their collaboration with the humanities (Bullot and Reber 2012). This paper sketches a model of the experience of artworks based on the mechanisms of intention attribution, and shows how this model makes it possible to address the issue of personal background (...) knowledge empirically. I claim that the role of intention attribution in art experience has been incorrectly accounted in the literature because of an overly narrow definition of “intention.” I suggest that the observer can recover not only the artist’s abstract projects, but any kind of mental states that have played a causal role during the production of the work. In addition, I suggest that this recovery occurs in large part unconsciously and/or implicitly. I provide support for these claims by distinguishing three families of psychological mechanisms of intention attribution that are activated by artworks: one involved in the cognition of artifacts, one devoted to communication, and one involved in action perception. (shrink)

Background: It is of importance to understand and communicate caring ethics as a ground for qualitative caring environments. Research is needed on nursing attributes that are visible in nursing leadership since it may give bases for reflections related to the patterns of specific contexts. Aim: The aim of this study was to illuminate the meaning of crucial attributes in nursing leadership toward an ethical care of patients in psychiatric in-patient settings. Research design: The design of the study was descriptive and (...) qualitative with a phenomenological hermeneutical approach. Participants and research context: The study comprised focus group interviews with nurses working in indoor psychiatric care who participated after giving informed consent. Ethical considerations: Since the topic and informants are not labeled as sensitive and subject to ethical approval, it is not covered by the ethics committee’s aim and purpose according to Swedish law. However, careful procedures have been followed according to ethics expressed in the Declaration of Helsinki. Findings: When identifying the thematic structures, analysis resulted in three major themes: To supply, including the following aspects: to supply evidence, to supply common space, and to supply good structures; To support, including the following aspects: to be a role model, to show appreciation and care, and to harbor; To shield, including the following aspects: to advocate, to emit non-tolerance of unethical behavior, and to reprove. Discussion: Leadership is challenging for nurses and plays an important role in ethical qualitative care. These findings should not be understood as a description about nurse manager’s role, which probably has different attributes and more focus on an organizational level. Conclusion: Making the understanding about crucial attributes explicit, the nurse may receive confirmation and recognition of crucial attributes for ethical care in order to move toward an ethical care. (shrink)

Wolterstorff defends the claim not only that ‘God speaks’ through the Bible but also that the reader gains ever new insights upon subsequent readings of it. I qualify this project with the philosophical hermeneutics he rejects—namely that of Gadamer and Ricoeur. Wolterstorff thinks what he calls ‘authorial discourse interpretation’ provides warrant for religious communities believing that ‘God speaks’ to them through a text. In developing this hermeneutic, he dismisses the viability of Gadamer and Ricoeur's approach because, Wolterstorff asserts, their form (...) of interpretation is merely an operation performed on an artifact. While a cursory study of Gadamer and Ricoeur might support such dismissal, particularly Ricoeur's emphasis on writing's obliteration of dialogue, a closer study guided by the hermeneutic priority of questioning complicates Wolterstorff's caricature. If writing obliterates dialogue, what happens to questions and responses? My thesis is that dialogue with another is preserved through the hermeneutical arc. I demonstrate this through specifying distinct logics of question and answer that occur in the reading process, and I delimit these logics by way of appeal to contemporary literacy pedagogy and its taxonomies of questions. A voice does speak with and listen to a reader in the event of reading, in this case a God who is not behind but before the text. Isolating this other who speaks and listens provides reinforcement for constructive theological work aligned with Gadamer and Ricoeur's hermeneutics, and answers for the experience of hearing ‘God speak’ differently through sacred texts. (shrink)

BÄCKSTRÖM B, ASPLUND K and SUNDIN K.Nursing Inquiry2010;17: 257–268 The meaning of middle‐aged female spouses’ lived experience of the relationship with a partner who has suffered a stroke, during the first year postdischargeStroke consequences present a great long‐term challenge to the spouses of the stroke sufferer. A longitudinal study with a phenomenological hermeneutic approach was used to illuminate the meanings of middle‐aged female spouses’ lived experience of their relationship with a partner who has suffered a stroke, during the first year (...) postdischarge. Four middle‐aged female spouses of stroke sufferers participated in the study. Narrative interviews were conducted 1, 6 and 12 month postdischarge (total of 12 interviews), audio‐taped and transcribed verbatim to a text and interpreted by a phenomenological hermeneutic method inspired by Ricoeur. The findings showed a process over time during which spouses come to know, recognize and acknowledge the residual changes in their partners’ cognitive and emotional conditions and the impact on their relationship. Spouses showed grief due to the loss of the marital relationship they once had and anxiety that they would not be able to continue in an undesired relationship in the future. Even if the partner is still alive, there is a loss to grieve and to be understood, an important meaning of the transition process in the relationship during the first year after the partner's discharge. (shrink)

The meaning of being a middle‐aged close relative of a person who has suffered a stroke, 1 month after discharge from a rehabilitation clinicThe sudden and unexpected impact of stroke may have a stressful affect on close relatives. To illuminate the essential meaning in the lived experience of a middle‐aged close relative of a person who has suffered a stroke, narrative interviews were conducted with 10 close relatives of people who had suffered their first stroke where both parties were aged (...) over 18 and under 65. A phenomenological‐hermeneutic interpretation of the narratives was then conducted. Three intimately intertwined themes emerged during the analysis: ‘being called to mission’, ‘feeling lost and set adrift’ and ‘struggling to keep going’. The middle‐aged close relatives felt unreflectively duty bound. There was a struggle with suffering and enduring the process of coping with life and overcoming a feeling of helplessness. Life turned out to be a struggle with overwhelming feelings. They felt alienated in a restricted life situation, disconnected from themselves and others, and from a world that supports feelings of being lost and set adrift (i.e. feeling homeless). Strength was found in moments when the situation improved, in being related to oneself and others, and when feelings of normality were regained. (shrink)

Background The aim of this study was to explore the ethical challenges in surgery from the surgeons' point of view and their experience of being in ethically difficult situations. Methods Five male and five female surgeons at a university hospital in Norway were interviewed as part of a comprehensive investigation into the narratives of nurses and physicians about being in such situations. The transcribed interview texts were subjected to a phenomenological-hermeneutic interpretation. Results No differences in ethical reasoning between male and (...) female surgeons were found. They reasoned in both action and relational ethical perspectives. Surgeons focused on their relationships with patients and colleagues and their moral self in descriptions of the ethical challenges in their work. Dialogue and personal involvement were important in their relationships with patients. The surgeons emphasized the importance of open dialogue, professional recognition, and an inclusive and accepting environment between colleagues. Conclusion The surgeons are personally challenged by the existential realities of human life in their relationships with patients. They realized that ethical challenges are an inherent part of performing surgery and of life itself, and say that they have to learn to "live with" these challenges in a way that is confirmed both socially and by their inner moral self. This means accepting their personal and professional limitations, being uncertain, being fallible, and being humble. Living with the ethical challenges of surgery seems to contribute to the surgeons' confidence and vulnerability in their professional identity. (shrink)

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)

This paper outlines several of the challenges that are inherent in any attempt to communicate subjective experience to others, particularly in the context of a clinical interview. It presents the phenomenological interview as a way of effectively responding to these challenges, which may be especially important when attempting to understand the profound experiential transformations that take place in schizophrenia. Features of language experience in schizophrenia—including changes in interpersonal orientation, a sense of the arbitrariness of language, and a desire for faithful (...) communication of experience —are described, together with discussion of their relevance for the interview context. Furthermore, the interview presents a unique context in which both intersubjective and interpersonal aspects of experience will be described as well as evoked. It is proposed that phenomenological interviewers should not only be familiar with these and other experiences that can occur in schizophrenia, but also capable of applying the techniques of phenomenological and hermeneutic methods in order to understand the descriptions of interviewees with sensitivity and accuracy. (shrink)

To introduce this set of essays on visual ethics, I address the conceptual and methodological contours, as well as difficult theoretical questions, that might emerge with a visual turn in religious ethics. In addition I situate the work represented in this focus issue within ongoing conversations about moral perception, culture as a topic of normative analysis, and the various roles of visual culture in the moral life.

Background: Nursing workforce in Western European health institutions has become more diverse because of immigration and recruitment from Asian, African, and East-European countries. Minority healthcare providers may experience communication problems in interaction with patients and coworkers, and they are likely to experience conflict or uncertainty when confronted with different cultural traditions and values. Persons with dementia are a vulnerable group, and the consequences of their illness challenge the ability to understand and express oneself verbally. The large number of minority healthcare (...) providers in nursing homes underlines the importance to obtain better knowledge about this group’s experiences with the care challenges in dementia care units. Research question: Can you tell about any challenges in the experiences in the encounter with persons suffering from dementia? Participants and research context: Five minority healthcare providers in a nursing home, in a dementia unit. All guidelines for research ethic were followed. Ethical consideration: The participants were informed that participation was voluntary, and they were guarantied anonymity. Method: We used a qualitative method, conducting individual interviews, using a narrative approach. In the analysis, we applied a phenomenological–hermeneutical method, developed for researching life experiences. Findings: One theme and four subthemes: striving to understand the quality of care for persons with dementia. The subthemes: sensitivity to understand the patients’ verbal and nonverbal expressions. To understand gratefulness, understand the patient as an adult and autonomous person, and understand the patient as a patient in a nursing home. Challenges comprise both ethical and cultural striving to understand persons with dementia. Conclusion: To care for persons with dementia in an unfamiliar context may be understood as a striving for acting ethically, when at the same time striving to adapt and acculturate to new cultural norms, in order to practice good dementia care. (shrink)

. Migrating narratives: pedagogical possibilities for relating difference. Ethics and Education: Vol. 7, Creating spaces, pp. 225-236. doi: 10.1080/17449642.2013.766539.

Psychologists investigating dreams in non-Western cultures have generally not considered the meanings of dreams within the unique meaning-structure of the person in his or her societal context. The study was concerned with explicating the indigenous system of dream interpretation of the Xhosa-speaking people, as revealed by acknowledged dream experts, and elaborating upon the life-world of the participants. Fifty dreams and their interpretations were collected from participants, who were traditional healers and their clients. A phenomenological methodology was adopted in explicating the (...) data. Themes explicated included : the physiognomy of the dreamer's life-world as revealed by significant dreams, the interpretation of significant dreams as revealed through action, and human bodiliness as revealed in dream interpretations. The participants' approach to dreams is not based upon an explicit theory, but upon an immediate and pathic understanding of the dream phenomenon. The understanding is based upon the interpreter's concrete understanding of the life-world, which includes the possibility of cosmic integration and continuity between personal and trans-personal realms of being. (shrink)

This article examines the experience of online worship among 13 participants ‘attending’ virtual services in Cambridge. We focus upon an online formal Eucharistic service and a more informal Sunday evening non-Eucharistic service. After providing an overview of the literature on online religion, more specifically the possibility of a virtual religious community and the performance of online Eucharist, we present data from semi-structured interviews which were analysed through thematic analysis. The interviews reveal that virtual services, while better than nothing, have significant (...) limitations in terms of participation, belonging, and the kind of religious experience engendered. While only two participants expressed the view that the virtual service was better than the live service, the majority found that the virtual service lacked a sense of connectedness. However, everyone agreed that it was different from a television broadcast in several important ways. The overall view was that celebrating the Eucharist was not possible online, because congregants could not actually partake of the bread and wine blessed by the priest which, for them, was an essential aspect of the ritual. For most people there was neither spiritual communion, nor a belief in consecration at a distance, leaving them feeling they were not really participating in the Eucharist. The participants in the study who engaged with both the Eucharist in the morning and the non-Eucharistic service in the evening generally seem to have preferred the latter. The data from this study are congruent with studies of diverse faiths which reveal the perceived importance of physical presence, contact and connection as being important for ritual effectiveness. (shrink)

Exploring Ricoeur’s hermeneutic theory of interpretation as a method of analysing research texts Increasingly, researchers use hermeneutic philosophy to inform the conduct of interpretive research. Congruence between the philosophical foundations of a study, and the methodological processes through which study findings are actualised, obliges hermeneutic researchers to use (or develop) hermeneutic approaches to research interviewing and textual analysis. Paul Ricoeur’s theory of interpretation provides one approach through which researchers using hermeneutics can achieve congruence between philosophy, methodology and method.Ricoeur’s theory of (...) interpretation acknowledges the interrelationship between epistemology (interpretation) and ontology (interpreter). Also, Ricoeur notes the way interpretation moves forward from naive understanding, where the interpreter has a superficial grasp of the whole of the text, to deeper understanding, where the interpreter understands the parts of the text in relation to the whole and the whole of the text in relation to its parts (the hermeneutic circle). In this way, Ricoeur’s theory of interpretation provides researchers with a method of developing intersubjective knowledge.Through exposition of the concepts of Ricoeur’s theory, which include distanciation, appropriation, explanation and understanding, guess, and validation, a hermeneutic approach to textual analysis is presented, discussed and critiqued. Examples from nursing research are also used to demonstrate points under discussion. It is suggested that, in conjunction with Gadamer’s hermeneutic of understanding, Ricoeur’s theory of interpretation warrants consideration as a method of textual analysis. (shrink)

Hermeneutics, or the science of interpretation,is well accepted in the humanities. In thefield of education, hermeneutics has played arelatively marginal role in research. It isthe task of this essay to introduce thegeneral methods and findings of Paul Ricoeur'shermeneutics. Specifically, the essayinterprets the usefulness of Ricoeur'sphilosophy in the study of domination. Theproblem of domination has been a target ofanalysis for critical pedagogy since itsinception. However, the role of interpretationas a constitutive part of ideology critique isrelatively understudied and it is here thatRicoeur's (...) ideas are instructive. Last, theessay radicalizes Ricoeur's insights in orderto realize their potential to disruptasymmetrical relations of power in education. To this extent, the author contributes to thebuilding of a critical brand of hermeneutics,or the interpretation of domination. (shrink)