Nursing Philosophy最新文献

The Art of Caring model is developed from a general structure of the flow in the encounter between the injured patients and the different professionals within emergency care, in turn founded on four phenomenological essences, which encompass the experiences of patients, next of kin, and various professionals during the encounter at the scene of an accident and at the emergency department. The Art of Caring model represents a philosophical and theoretical rethinking of an ethical approach. It draws upon the works of the Danish philosopher Løgstrup, the French philosopher Levinas as well as selected aspects of Merleau Ponty. The Art of Caring model is illustrated by coppersmith and artist Michaela Ivarsdotter, further developed and reflected upon with Anna Bratt, a psychologist working according to the compassion-focused tradition. The model is made to disclose and visualise the Art of Caring and facilitate reflections on achieving a win-win situation for both patients and different professionals within emergency care. Healthcare involves a variety of professions, and for the benefit of the patient, we must recognise the significance of professionals taking on the advocacy role from a caring science perspective, which includes the unique and shared experiences of the lifeworld. This is a challenge within the context of demanding efficiency and time pressure in emergency care. To address this, a concrete action plan for ethical reflections is needed to find a balance between giving and receiving, essential for healthcare professionals to avoid compassion fatigue. In the context of ethical competence and the challenges faced by different healthcare professionals within emergency care, the Art of Caring model could be used for ethical reflections, as an approach to achieve a balance between patient advocacy, ethical considerations, and effective emergency care delivery. Achieving this goal will lead to better patient outcomes and a more supportive work environment for the entire emergency care team.

Armstrong's (2006) 'Towards a strong virtue ethics for nursing practice' is focused on how the practice of nursing necessitates morally good character traits as virtues including the intellectual virtue phronesis. Because of this, he claims, nursing ethics should also be grounded in virtue ethics. Illness creates a unique phenomenon that involves a special therapeutic as helping relationship necessitating good interpersonal skills and patient-centred care that, for the role of a nurse and nursing ethics, requires a focus on persons and relationships, character and emotions. Obligation, act centred normative theories are, according to Armstrong, incomplete and inadequate for nursing practice. They are incomplete and inadequate as moral theories because they ignore, or at least do not give appropriate moral importance to, other factors of life such as character, moral education, emotions and relationships. Armstrong grounds his virtue ethics in a 'moralised' eudaimonia. This leads to problems of getting from good for to good. It is suggested a non eudaimonistic, virtue ethics by Swanton might be just what Armstrong is after but as an account of ethics not morality.

Research into how existentially aware nurses and nursing interventions have highlighted the benefits to patients and patient outcomes. Less is known about how existentially based training affects nurses themselves. This project sought to understand if and how a training programme developed to improve nurses' knowledge of existential theory would affect their well-being. Overall, despite challenges to recruitment, follow-up and data collection, three key themes were developed from the data: (1) Things Are Difficult, (2) We Need More… and (3) Well-Being Is Personal. Existentialist philosophy can be an effective way of providing nurses with the tools to develop and express their own definition of well-being. It can also be useful to healthcare systems and administrators seeking to find ways of reducing burnout and turnover among nursing staff.

Nursing theory should reflect the pluralism inherent in nursing practice. Nurses routinely enact different kinds of knowledge in combination to achieve good nursing care. Nursing theoretical and philosophical literature includes many attempts to engage with epistemological pluralism. In this paper, concepts from the work of Michel Serres are introduced as a contribution to the resources available to think pluralistically about nursing. Serres' work is valuable because he is a pluralist thinker, who uses different conceptual tools to explore the complexity of human life, including topology, isomorphism, and the excluded third. Serres' terms are discussed with examples of application to nursing. An extendeddd example of addictions nursing is used to pull together different concepts applied to a complex and multilayered area of practice.

In the care sector, professionals face numerous challenges, such as a lack of resources, overloaded wards, physical and psychological strain, stressful constellations with patients and cooperation with medical professionals. Care robots are therefore increasingly being used to provide relief or to test new forms of interaction. However, this also raises the question of trust in these technical companions and the potential vulnerability to which these people then expose themselves. This article deals with an ethical analysis of the two concepts of trust and vulnerability in the context of care robotics. The first step is to examine what can be understood by vulnerability, focusing specifically on Misztal's three proposed types (relationships, future anticipation, past experiences). This strategy is often used as a starting point by authors and also seems relevant for the connection to the concept of trust. In a second step, these three types of human vulnerability are examined on the basis of a technical concept of trust. It is shown that (1) relationships and thus also interdependence can create additional options, (2) the anticipation problem with regard to the actions of others also makes responsibility transferable and (3) an explication of freedom is also associated with potential traumatic experiences. The final step brings together the previous considerations and makes it clear once again that trust in a care robot need not only be associated with vulnerability, but that vulnerability can also potentially be reduced, transferred and overcome.

This is a response on the interesting read "What can anarchism do for nursing" by Martin and Laurin (2023), published in a previous issue of this journal. My foremost point is congratulating the authors on emphasizing the urgent need for a deviant voice or movement within nursing. It is a needed and necessary plea. Without such a voice or movement, which deviates from the current discourse(s) in healthcare, the future of our healthcare systems are looking grim and perhaps even more authoritarian than their current state. Rather than providing a comment to their work, I deemed it useful to make two additions and one suggestion to their essay. I would like to elaborate on (1) why alternative education is crucial in installing this type of thinking and action in nursing and (2) why, next to the concept of mutual aid, the concept of individual deviant action by nurses can be crucial in installing a new paradigm in nursing. I argue that both alternative education and individual action cannot be fostered by the traditional nursing education and common career paths and propose the reinvention of the concept of free (nursing) schools. Such free school could empower nurses, throughout their career, to acquire a general culture in which critical reflection and political awareness are cornerstones to identify the balances of power which affects them. This could enhance the solidarity between nurses and unity in the nursing profession. At the end of this reflection, I outline the principles of these free nursing schools.

The development of person-centred practice is inextricably linked with the debate about being a person and personhood. This debate takes on a particular relevance when certain prerequisites, which are often used as defining characteristics of persons, can no longer be autonomously fulfilled. This is the case, for example, with intensive care patients who are often (temporarily) impaired in their responsiveness and consciousness due to their critical state of health. Due to sedation, severity of illness and loss of voice, delivery of person-centred care in the intensive care setting is described as challenging. Despite far reaching implications on the therapeutic, ethical, and legal handling of patients in the intensive care setting, a definition of personhood at the stage of briefly diminished (by anesthetic measures), limited, or absent consciousness and ability to communicate has so far been discussed only superficially. To meet this challenge and to develop an understanding of person-centred practice suitable for the context of intensive care, Emmanuel Levinas' relational ethics and his understanding of radical alterity is discussed. We uncover the implications of Levinas Ethics of Radical Alterity on the care of the unconscious and unresponsive patient in the intensive care unit and further on the person-centred approach to practice. The perspectives proposed in this paper provide an opportunity for the ontological embedding of a person-centred care approach, which makes it possible to meet and care for these patients in a person-centred manner.

This article presents a conceptual analysis of the contemporary understanding of NURSING in Australia and proposes strategies for decolonisation. Through historical reflection and the lens of cultural safety and critical race theory, it examines some conditions which make up this concept, including "Florence Nightingale-influenced practices," "intellectual practitioners," and "whiteness in nursing." This analysis aims to identify conditions which we take to be necessary for the folk concept of NURSING to be satisfied and which result in negative outcomes. The article explores why these conditions are plausibly included in this concept and possible objections to their inclusion. These conditions, and subsequently the concept of NURSING, are then critiqued. In this conceptual analysis of NURSING in Australia, we explore three conditions. By critically examining these conditions through the lens of cultural safety and employing decolonising methodologies, the article sheds light on the complex interplay of historical legacies, contemporary practices and potential negative outcomes within the nursing profession. The conclusions drawn propose a shift toward decolonisation, advocating for a cultural safety framework to address historical injustices and highlights possible ways in which one might amend the concept of nursing to be more inclusive of Aboriginal and Torres Strait Islander people. The need for this change is emphasised by the acknowledgement of historical conditions that perpetuated racism and hindered equitable healthcare. Ultimately, the article advocates for a comprehensive decolonisation of the concept of NURSING in Australia, urging the nursing profession to implement cultural safety for the overall well-being of Aboriginal and Torres Strait Islander people. The authors of this article would like to acknowledge the people of the Dharawal and Dharug language group, who are the custodians of the unceded land we have worked on throughout this project. We would also like to acknowledge Aboriginal and Torres Strait Island people nationwide and warn them that some traumatic aspects of Aboriginal and Torres Strait Islander history are mentioned throughout this article. Always was, always will be, Aboriginal land. Two authors on this article identify as Aboriginal, while three do not. Two authors are registered nurses, one is an anthropologist, one is a philosopher and one is a historian.