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"What this means is that it is necessary, or perceived as necessary, for each individual to protect his or her interests against the incursion of others, and the same for each group. Now this would not be possible if each individual did not have his or her own private or personal interests, and if each group did not have its own group interests, and that is undeniably true. Both individuals and groups are undeniably separate and different. Nevertheless, there is a common human interest in individuals and groups being decent to one another and respecting one another, and it would be better for every individual and every group if fear and adversarial competition could be eliminated. It is only because these things can never be completely eliminated, that universal solidarity can never be achieved, that we need the protection of rights, which, as has already been said (p.202 above), are always rights against. ... | |
| SOCIETY - COMMUNITY SOCIAL JUSTICE sense of - SOLIDARITY | Rights are always adversarial, and provide deontic moral grounds for preventing actions or inactions that are contrary to the interests of the person or group whose rights they are. They are needed because such a danger will always continue to exist. This does not mean, of course, that universal solidarity, however unachievable, is not the ideal, for the closer we can get to it the better the interests of all individuals and all groups are served." pp.202-203. |
"Transcendental standpoint Uses "thin" concepts such as "good" or "ought" in the process Take the question "Is it really true that I ought not to tell lies?" In order to answer this question some moral authority or standard must be referred to. No answer can be found because there is no universal moral standard to appeal to. SUBJECTIVE | OBJECTIVE |
A culture Moral truths exist These are: 1. Non-objectivist truths (belong to and are valid within this particular culture) 2. Non-reflective (use the "thick" concepts of the culture, e.g. "liar", "bully." These carry within them their moral meaning. For this reason, no conscious reflection is needed in identifying a truth)" p.28. | "The evaluative perspective The perspective of the person living in the culture who is stating and thinking about moral truths." |
Faced as we are with climate change, mass extinctions of species, global pandemics, there is probably no more pressing theme today than that of nature. It is, however, not at all clear what we mean by ‘nature’, and whether discourse about nature is even meaningful today. Many speak of the ‘death of nature’ while at another extreme we find the exhortation toward a ‘re-enchantment’ of [by] nature. What the conference aims to explore is the place of religious experience within this our current situation.
Nature philosophy, including environmental ethics, but also the revival in Schellingian themes and the rediscovery within Phenomenology of the question of nature (Merleau-Ponty, Heidegger, Husserl), questions any unidirectional subject/object relation to nature. Nature is that in which we find ourselves as human beings and despite our molding of our environments, according to such a view, the human engagement with the world itself embodies nature. The emphasis on embodiment shows not alone the limits of dualisms, but also the commonality of the human with the natural world in which we are and breathe. The inter-subjective experience of such being in nature and the inter-corporeal being with animals and plants around us is reflected in the sacramentality of religious observance from totemic rituals to the Christian Eucharist.
Inspired by the overcoming of dualisms of body and mind and nature and freedom deriving from the Phenomenology and Schelling, we can re-examine the religious sense of nature as containing sacredness. This religious sense can be understood metaphysically as an intuition of reality appearing as unapproachable. Phenomenologically, the question as to the source of this sense of the inapproachable and sacred can be understood in terms of feelings of awe (e.g., Otto). Not alone can nature be a source or locus of religious experience, but it may also be the case that religious affectivity gives us access to nature beyond the objectifying and instrumentalizing tendencies of Modernity. In this respect, we can think of the phenomenologies of life (Bergson, Tymieniecka, Henry), which explore modes of appearance of nature beyond the dualities of mechanism and vitalism. These accounts draw on – explicitly or implicitly – religious motifs such Christian notion of life as Christ, Vedantic life as Sat (Truth of Being, identical with self-consciousness and fullness), or Islamic God as truth or reality (al-Haqq), as well as other concepts across many traditions which are connecting life and nature. These motifs can be understood as compatible with the growing movement of panpsychism in the philosophy of mind (Strawson, Goff, Chalmers, Nagel) and the philosophy of life in biology (Varela, Maturana, Wilson).
Living through a pandemic it is important to hear [here?] attend to the core meaning of the word – pan demos, concerning all the people. Just as nature is everywhere, so any discourse about dwelling in nature (eco-logy) must be seen to concern the totality of human experience, in the sense of the full richness of its diversity. One manner in which such diverse experience can be understood is the way in which nature is experienced as a temporal phenomenon. This is clear already in the experience of the cyclicality of the seasons. It is also manifest in the current sense of ecological crisis which draws on a religious sensibility that has remained present in different guises through Modernity, namely the eschatological. In attempting to think nature with respect to religious experience, we are thinking within the intersection of temporal strands: mortal time, conscious time, cyclical, indefinite time, eternal, creative ‘time’. Understood eschatologically or messianically this relation is one in which ending is woven into the fabric of time: time as ending, transforming of past in the present and the opening up of a new future, time of forgiveness, repentance, grace and judgement (kairos)."
"This is an open access title available under the terms of a CC BY-NC-ND 4.0 License. It is free to read, download and share on Elgaronline.com. Foreword by David Brindle In the face of major global demographic change, social care policy and practice are in urgent need of radical reform and reassessment. Rising poverty, inequality and pressure on local communities internationally, are also increasing the urgent need for reform. Drawing on the crisis-ridden UK experience as a case-study, this highly original book identifies the limits of the traditional welfare state in taking forward policy for the twenty-first century. The proposals amount to a renewed approach to social care, based on the philosophy of independent living as originally developed by the international disabled people’s movement and subsequently embodied in a United Nations treaty applicable to all in need of care and support. Despite wide international sign up since adoption in 2008 there is little evidence of any nation successfully delivering. For the first time, this book offers both a blueprint for an environmentally sustainable, rights-based approach to social care and a practical route to achieving it."
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"A migraine, says Kustaa Saksi, is like an unexpected visit from an irritating old friend. A sudden attack upends your plans; causes havoc; you never know when it will leave.
The 48-year-old Finnish textile artist has lived with these repetitive, immobilising headaches and their accompanying visual disturbances — ranging from partial blind spots to borderline hallucinations — since childhood.
'It usually happens on the side of my eye, then it’s like a sun, travelling from east to west,' he says. 'At one point it will take over my whole vision, then it vanishes.'"
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| New Scientist 3311 |
"At the bottom, Nicholas Conard, archaeologist and director of the nearby museum in Blaubeuren, Germany, pointed to a layer of rock. 'Right here is 20,000 years ago,' he said. Then he pointed about a metre lower. 'Here, we are at 40,000 years ago.'
I was in awe, suddenly aware that I was standing where our early human ancestors lived and breathed so long ago. But it was what they invented that inspired my trip. Hohle Fels is where, in 2008, Conard and his colleagues discovered the earliest known musical instrument, a flute carved from a vulture bone that is thought to be about 40,000 years old.
It is the product of what I argue are parallel revolutions in human cognition. In my career studying the human brain through the lens of understanding autism, I have devoted a lot of time to understanding empathy, its role in our evolution and how it still underpins human interaction today. But around the same time that the brain changes arose that enabled us to use empathy, another equally critical set of changes took place: the evolution of a pattern-seeking brain network, what I refer to as the systemising mechanism, that provides the foundation for human invention - including that of musical instruments." p.34.
"One of these circuits, the empathy circuit, enabled a raft of new behaviours, including the ability to deceive others, teaching, self-reflection, social "chess" and flexible communication that relied on shared reference, including storytelling. These explain why modern humans could make stealth weapons and jewellery: we were keeping track of what others might think, know, intend, feel, want and believe." p.36. COGNITIVE EMPATHY theory of mind | |
| AFFECTIVE EMPATHY "- the drive to respond to another person's mental state with an appropriate emotion." p.36. |
| Initially not person-centred, I - | Blankets |
- recall several 'conversations' with junior doctors. The situation was 'recovered'. | "Blanket use of forms" |
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| Visual Methodologies |
"It is as if the Photograph always carries its referent with itself, both affected by the same amorous or funereal immobility, at the very heart of the moving world; they are glued together, limb by limb, like the condemned man and the corpse in certain tortures." [Barthes 1982: 5-6] p.121."The referent is there in photographic images in ways it is not in other sorts of visual imagery, Barthes argues. And a result, he suggests that photographs can be interpreted in two ways. First, there is a level of the studium, which is a culturally informed reading of the image, one that interprets the signs of the photographs. But he says that some photographs produce a different response, which is a second kind of reading, by containing what he called a punctum. A punctum is unintentional and ungeneralisable; it is a sensitive point in an image which pricks, bruises, disturbs a particular viewer out of their usual viewing habits. And he went so far as to suggest that 'while the studium is ultimately always coded, the punctum is not [Barthes 1982: 51]. That is, there are points in some photographs that escape signifiers and shock the viewer with their 'intractable reality' [Barthes 1982: 119]. And while shock is something that most adverts aim to achieve, it is the case that recent advertising is relying more and more, not only on the transfer of meaning between signs, but on the evocation of a feeling or a mood attached to a brand that is difficult to analyse using semiological terminology." p.122.
On twitter* @h2cm over the years I've noted a certain stance, an aversion even, to generalist approaches in nursing (as suggested apparently by Hodges' model). The simplicity of Hodges' model in its template (basic) form belies how the model can address both generalist and specialist practice and theory. Bluntly: choose your domain; slice, dice and drill as you wish.
Rose's reference to Barthes, in-particular studium and punctum stands out. We can equate the former with the situation as found, the clues provided in the referral details, the initial cues, data and information gleaned upon assessment. What might be expected, so to speak, including assumptions.
But the punctum, may be described - interpreted in person-centred (yet professionally balanced) terms. Especially in assessment, planning, intervention and evaluation. The punctum signifies salience: what is important to this person. If the academic emphasis is upon ‘reflection in action’, ‘reflection on action’, ‘single loop learning’ and ‘double loop learning’ (Schön, 1987), can the punctum represent empathy, rapport, the sustenance of dignity and respect, an individual's sense-making?Our photograph, taken through Hodges' model is comprised of four frames. The photograph is compound, and with several exposures it can be animated.^ When played, it reveals a hint, a fraction, an interval in an individual's (potential) health career. A light upon the several-fold determinants of health and their influence and impact upon life chances experienced and exercised to date - and to follow (climate change).
Rose, G. (2012). Visual Methodologies: An Introduction to Researching with Visual Materials (3rd ed.). London: Sage. PB. [Now in 5th edition.] Image - Amazon.
Schön , D. (1987). Educating the reflective practitioner. San Francisco, CA: Jossy Bass.
*Yes, I know.
^The Producer - Director depends on your Spiritual stance.
Rose (2012) now with student nurses [on placement from Chester University].
"In the social sciences, reflexivity is claimed to be unnecessary for work that defines itself as scientific. Thus the practitioners of content analysis and semiology - discussed in Chapter 5 and 6 here - do not engage in reflexivity, since both, for different reasons, claim their work is scientific. However, reflexivity is a crucial aspect of work that participates in the so-called cultural turn. There, reflexivity is an attempt to resist the universalising claims of academic knowledge and to insist that academic knowledge, like all others knowledges, is situated and partial. Reflexivity is thus about the position of the critic, about the effects that position has on the knowledge that the critic produces, about the relation between the critic and the people or materials they deal with, and about the social effects of the critic's work." p.183.
Visual Methodologies
The Research Excellence Framework (REF) is a national assessment of the quality of UK higher education research in all disciplines.
Psychology, Psychiatry and Neuroscience Archaeology Theology and Religious Studies Philosophy [Mathematics & Logic] ^Communication as Intra- Interpersonal (Skills) Neurodiversity hence an individual's sense-making | Clinical Medicine (Neuroscience) Public Health, Health Services and Primary CareAllied Health Professions, Dentistry, Nursing and Pharmacy Biological sciences Agriculture, Food and Veterinary Sciences Earth Systems and Environmental Sciences Chemistry Physics Mathematical Sciences Computer Science and Informatics Engineering Architecture, Built Environment and Planning Geography and Environmental Studies Archaeology Area Studies Sport and Exercise Sciences, |
| Archaeology Social Work and Social Policy Sociology Anthropology and Development Studies area studies Education Modern Languages and LinguisticsEnglish Language and Literature History Classics Communication^, Cultural and Media Studies, Library and Information Management Art and Design: History, Practice and Theory Music, Drama, Dance, Performing Arts, Film and Screen Studies | Leisure and Tourism Archaeology Economics and Econometrics Business and Management Studies Law area studies Politics and International Studies |
As ever, you see the idealised nature of conceptual (and other) models. I have repeated archaeology, and area studies, added mathematics and logic to the intra- interpersonal (our reasoning, imaginative ability) which increasingly is being challenged and debated as computer-based proofs 'take-over'. I'm not sure where future studies might sit (or pace anxiously!)?
The REF was mentioned at the Improving University Teaching Conference [IUT] in the past week. I'd been meaning to look at the scope of the framework which is often raised across the media, hence this post. IUT, was well worth the effort of a presentation and attending. A global event spanning Australia-Asia, Europe, and North America - one to follow in the future.
"The recently updated WHO Comprehensive Mental Health Action Plan 2013–2030 [1] concurs with this vision in that two of its six cross-cutting principles are: (i) a multi-sectoral approach, and (ii) action on social determinants. This acknowledges that “integrating mental health across wider sectors such as education, employment and social welfare helps address social determinants of mental health and ensures a comprehensive and holistic approach” [7 p12]. Shen, Eaton and Snowden [8] investigated mental health mainstreaming in 42 countries in terms of a shift towards providing mental health care from institutional to community settings. They concluded that “different countries have adapted deinstitutionalization in ways to meet idiosyncratic situations and population needs” [7 p313] and that more needs to be done with regard to management and implementation strategies. While the keyword for Shen, Eaton and Snowden [8] is ‘deinstitutionalisation’, for Gómez-Dantés and Frenk [9] it is ‘integration,’ and they provide a dimensional approach with regard to what is involved in mainstreaming mental health: “(i) incorporating mental disorders to the global and local agendas related to NCDs [non-communicable diseases]; ii) moving away both from the biological and sociological reductionisms around mental health prevalent in the past century; iii) addressing the whole range of conditions related to mental health; iv) migrating from the idea that mental diseases have to be treated in secluded clinical spaces; and v) expanding the use of a comprehensive approach in the treatment of these disorders, which includes medication, psychotherapy and other types of therapies” [9 p214]." p.2/23
intra-personal - mental health (contribution to individual's overall health status) self advocacy qualitative evidence mental health practitioners psychotherapy, counselling individual health literacy/education "Implications for researchers include: recognising the potential of their projects to have psycho- | quantitative evidence time, environment, geography - locale treatment resources (time and physical - space) digital technologies 'clinical' seclusion spaces multiple locally-appropriate concepts 'clinical spaces' seclusion/isolation |
| -social wellbeing impact"* "collaborating with local communities, researchers, and service providers to effect change." "developing a more inclusive and flexible language around mental health that bridges cultures and disciplines ..." multiple locally-appropriate concepts resources - social, family, community | LMICs - 'workforce gap' shift from institutionalised to community settings security - conflict advocacy resources $$$ income/welfare/micro-finances/ banking/digital access legislation, policies, strategies and services |
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SOCIETY PUBLIC SERVICES |  |
Dear ERCIM News reader,
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| ERCIM NEWS 134 |
Explainable AI in Health Care
16 Explaining Ensemble Models for Lung Ultrasound Classification
by Antonio Bruno, Giacomo Ignesti and Massimo Martinelli (CNR-ISTI)
18 A Governance and Assessment Model for Ethical Artificial Intelligence in Healthcare
by Luigi Briguglio, Francesca Morpurgo and Carmela Occhipinti (CyberEthics Lab.)
20 Current Challenges and Future Research Directions in Multimodal Explainable Artificial Intelligence
by Nikolaos Rodis, Christos Sardianos and Georgios Th. Papadopoulos (Harokopio University of Athens)
22 Predictive Model for Functional Outcome after Orthopaedic Surgery Using Machine Learning Methods
by Alexandre Lädermann (Hôpital de La Tour, Meyrin, Switzerland), Philippe Collin (American Hospital of Paris, France) and Patrick J. Denard (Oregon Shoulder Institute, Medford, Oregon, USA)
23 Unleashing the Power of Artificial Intelligence for Personalised Drug Design
by Michaela Areti Zervou, Effrosyni Doutsi, Panagiotis Tsakalides (University of Crete and ICS-FORTH)
Next issue:
No. 135, October 2023
Special Theme: "Climate-Resilient Society".
Submissions are welcome! See call for contributions.
Peter Kunz ERCIM Office 2004, Route des Lucioles BP93 F-06902 Sophia Antipolis Cedex https://www.ercim.eu https://ercim-news.ercim.eu -------------------------------- @ercim_news http://twitter.com/ercim_news join the ERCIM Linkedin Group https://www.linkedin.com/groups/81390/
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| Brian E. Hodges c/o Family. |
Born in Liverpool, UK.
Community Mental Health Nurse NHS, Tutor,
Researcher Nursing & Technology Enhanced Learning
Registered Nurse - Mental Health & General
Community Psychiatric Nursing (Cert.) MMU
PG Cert. Ed.
BA(Joint Hons.) Computing and Philosophy - BIHE - Bolton
PG(Dip.) Collaboration on Psychosocial Education [COPE] Univ. Man.
MRES. e-Research and Technology Enhanced Learning, Lancaster Univ.
Live and work in NW England - seeking a global perspective.
The views expressed on W2tQ are entirely my own, unless stated otherwise.
Comments are disabled.
If you would like to get in touch please e-mail me at peter.jones AT h2cm.info
orcid.org/0000-0002-0192-8965
