Search results

1

Educating compassionate beings

100%

De Wachter F.

Kultura Pedagogiczna. Międzynarodowe Pismo Pedagogiczne

|

2014

|

issue 1

29-38

EN

This paper explores the notion of compassion and points to some intricacies inherent in it, in particular the paradox of egocentrism. Most ambiguous is its ontological status: is it an emotion, a virtue, a moral commitment, or a neurological reflex? Each category entails different implications for the process of educating compassionate beings. The conclusion is that genuine compassion is, from the very beginning, not just mere feeling, it is based on the recognition of rights of others. A person in need is much more than the object of our noble compassionate feelings and caring help, she is the subject of rights

2

Analysis of spontaneous facial expression of compassion elicited by the video stimulus : facial expression of compassion

80%

Baránková M., Halamová J., Gablíková M., Koróniová J., Strnádelová B.

Československá psychologie (Czechoslovak Psychology)

|

2019

|

vol. 63

|

issue 1

26-41

EN

Objectives. The study focuses on the analysis of facial expressions elicited by a compassionate video stimulus. Sample and setting. There was a convenient sample of 151 respondents aged from 18 to 59 years old (M= 25.17; SD = 7.81). Respondents watched a compassionate video stimulus and their faces were recorded through webcams online at home in the context of reduced social desirability. Research questions. The goal of the study was to describe the spontaneous facial expression of compassion elicited by the compassionate video through changes in the facial muscular activity – action units. Additionally, next aim was to explore which basic emotions (anger, disgust, fear, happiness, sadness, and surprise) are the most involved in facial expression of participants while watching the most compassionate moment of the video compared to the baseline. Statistical analysis. The authors analyzed facial expressions simultaneously by the manual method the Facial Action Coding System (FACS) by four certified coders as well as automatically by Emotion ID software. Results. Analysis of facial expressions by coders demonstrated that action units 7 (lid tightener), 12 (lip corner puller), 43 (eyes closed) and 56 (head tilt right) appeared significantly more frequently in the most compassionate moment compared to the baseline moment. Analysis of facial expressions by Emotion ID software dem- onstrated that there was a significantly higher probability of appearance of anger and sadness in the most compassionate moment than in the baseline moment. In addition, the results of the study show that a compassionate facial expres- sion is associated with some kind of “false” smile, mildly lowered upper eyelids, contracted lower eyelids and head tilted to the right as cod- ed by FACS. Study limitation. The main limitations of the study are that research was conducted on a rela- tively small and not representative sample from one culture and also the social context of com- passion was missing.

3

“No beast so fierce but knows some touch of pity”: Compassion and the Nonhuman in "Richard III"

70%

Refskou A. S.

Multicultural Shakespeare: Translation, Appropriation and Performance

|

2021

|

vol. 24

|

issue 39

121-135

EN

When Lady Anne accuses Richard of cruelty in the wooing scene of act one in Richard III, she claims that even the fiercest beast will demonstrate some degree of pity. Her attempt to categorize Richard as somehow both less than human and less than a beast, however, leaves her vulnerable to Richard’s pithy retort that he knows no pity “and therefore [is] no beast” (1:2:71-2). The dialogue swiftly moves on, but the relation between the emotional phenomenon known as pity or compassion and the nonhuman, briefly raised in these two lines, remains unresolved. Recent scholarship at the intersection of early modern studies, historical animal studies and posthumanism has demonstrated ways in which the human-animal binary is often less than clearly articulated in the sixteenth and seventeenth centuries. Building on such work, and adding perspectives from the history of the emotions, I look closely at the exchange between Anne and Richard as characteristic of pre-Cartesian confusion about the emotional disposition-in particular compassion-of animals. I argue that such confusion can in fact be traced throughout Richard III and elsewhere in the Shakespeare canon and that paying attention to it unsettles the more familiar notion of compassion as a human species distinction and offers a new way to read the early modern nonhuman.

4

Quod gaudium est rivos sanguinis cernere? The suffering of animals in the christian critique of the traditional graeco-roman sacrifice

70%

Burliga B.

Studia Elbląskie

|

2015

|

vol. 16

337-354

EN

The Latin quotation in the title of the article ('What joy is there in observing the rivers of blood?') comes from the apologetic work of Arnobius "Against the Heathen" (Adversus nationes). The seventh book of this work contains perhaps the most explicit Christian critique of the Greeks and Romans who sacrificed animals. One of the arguments used by the learned speaker is the suffering of these animals, which were killed unnecessarily because the gods do not require sacrifices from men. Emphasising the fact that suffering is given to the victims and that there is no point in killing of the animals, Arnobius introduces the shocking details of what this sacrificial ritual (killing) was in practice. In this article, I try to draw attention to the fact that in presenting this information, the Christian advocate referred to earlier statements of classical authors such as Pythagoras and Plutarch, who also criticised the common ritual. Although one occasionally hears opinions today that the early Christian thinkers were indifferent to the fate of sacrificial animals, the writer of Sicca Venera affirms that it would be very difficult to apply generalisations, just as it would be very difficult to apply generalisations to the fate of sacrificial animals.just as it is justified to speak of sensitivity and empathy in this case.

5

"Moci už nechtít." K Schopenhauerově kritice Kanta

70%

Sikora O.

Filosofický časopis (Philosophical Journal)

|

2022

|

vol. 70

|

issue 1

23-41

EN

The aim of the paper is to provide an interpretation of Schopenhauer’s criticism of Kantian philosophy in its three pivotal areas: the notion of metaphysics, the basics of epistemology and ethical theory. The study shows the grounding of this criticism in the rehabilitation of the world in its immediate givenness. The next point of discussion is an analogy of Schopenhauer’s ethics in relation to Kant, its inner contradiction related to the concepts of compassion and resignation, as well as their inspiring character.

CS

Stať interpretuje hlavní body Schopenhauerovy kritiky Kantovy filosofie: koncept metafyziky, východiska teorie poznání a rozvrh etiky. Jejich společným jmenovatelem je rehabilitace bezprostředně daného světa, „v němž žijeme a jsme“. Spolu s tím se ukazuje jednak analogie Schopenhauerova projektu metafyziky vůle ke Kantově metafyzice autonomie, za druhé jeho rozporuplnost, projevující se zejména v motivech soucitu a rezignace, a nakonec inspirativní význam těchto motivů.

6

How Long and When: Open Time Interval and Dignified Living Creatures in The Turin Horse

70%

Selyem Z.

Acta Universitatis Sapientiae, Film and Media Studies

|

2015

|

vol. 10

|

issue 1

105-120

EN

László Krasznahorkai wrote two different texts (the second being the script of Béla Tarr’s film) from two different perspectives starting from the well-known scene in Turin, Italy, where Friedrich Nietzsche embraced a horse beaten severely by the carter. Why does the interpretation of the Nietzsche-scene change? What kind of temporal, historical or ethical relationship does the differentiation between the two texts depend on? How can the beauty of the crumbs of life be perceivable? This article argues that in these works - in contrast with the commonly assumed precognitions about apocalyptic art - life and humble living creatures are celebrated.

7

The Role of Compassion during the Shift to Online Teaching for Language Teacher Wellbeing

70%

Mairitsch A., Babic S., Mercer S., Sulis G., Shin S.

Theory and Practice of Second Language Acquisition

|

2023

|

vol. 9

|

issue 1

1-22

EN

Research on compassion has received increasing attention over the past decades (Seppälä et al., 2017). However, empirical studies focusing on the role of compassion for teachers still remain sparse to date. This paper reports on a study designed to investigate the wellbeing of 21 language teachers across the globe during the first wave of the COVID-19 pandemic crisis. In particular, the study sought out to examine the ways in which compassion and self-compassion contributed to the wellbeing of language teachers during this time. Data were generated through in-depth, semi-structured individual online interviews and were analyzed from a Grounded Theory perspective (Charmaz, 2006). Findings revealed that acts of compassion in the workplace and in the private lives of the teachers played a crucial role in shaping our participants’ wellbeing during this time of crisis. Furthermore, self-compassion emerged as an important factor influencing the wellbeing of teachers during the pandemic crisis. Indeed, compassion and self-compassion served as core elements in their teaching and appeared to affect their relationships with their students, colleagues, and headteachers. In the absence of compassion, the stressful and challenging situation they were already experiencing was exacerbated. These findings imply the potential benefits of compassion and self-compassion training for teachers, administrators, and policymakers to support and promote wellbeing in the educational workplace.

8

Pride and Compassion: How Emotional Strategies Target Audiences in Political Communication?

70%

Wawrzyński P.

Central European Journal of Communication

|

2022

|

vol. 15

|

issue 3(32)

416-433

EN

Abstract: The paper discusses appeals to pride and compassion as emotional strategies for mobilization in political communication, developing the Emotional Rescue Model of enthusiasm, anger, and fear. Exploring general results of brain activity, facial expressions, cognitive responses, attitude change, and prosocial behavior, it examines how compelling pride-related and compassion-related narratives are. Moreover, it considers the possibilities of targeting emotional content to specific audiences, verifying how results correspond with participants’ empathy, political preferences, and attitudes toward collective remembrance. The paper explores age, gender, and election attendance as other possible factors correlated with the outcomes of manipulation. In conclusion, it suggested that appeals to pride should target supporters of the cause, but compassionate narratives can address non-supporters and undecided recipients.

9

Addendum do przewodnika po współczującym myślistwie

70%

Gzyra D.

Zoophilologica. Polish Journal of Animal Studies

|

2018

|

issue 4

163-179

EN

Miles Olson is the author of two books: The Compassionate Hunter’s Guidebook: Hunting from the Heart and Unlearn, Rewild: Earth Skills, Ideas and Inspiration for the Future Primitive. The paper consists of a critical analysis and an ethical evaluation of Olson’s particular version of anarcho-primitivism and ideological assumptions of his concept of “rewilding”. The question of hunting and the motives for Olson’s rejection of veganism are analyzed in detail.

10

Intensity as an Estimated Characteristic of Emotional Processes (Based on the Material of Polish, Russian and Ukrainian)

61%

Ніколаєнко Л., Nikolayenko L.

Slavia Orientalis

|

2022

|

vol. LXXI

|

issue 3

11

Vulnerability as a perceptual category – Martha Nussbaum’s capabilities approach from the perspective of political aesthetics

61%

Lisowska U.

Internetowy Magazyn Filozoficzny Hybris

|

2015

|

vol. 28

|

issue 1

116-140

EN

The aim of the paper is to draw politico-aesthetic consequences from Martha Nussbaum’s capabilities approach. It is argued that this can be achieved by focusing on the notion of vulnerability implied by the idea of capabilities. The recognition of the vulnerability of the human good inspires a new model of practical rationality based on perception. This idea, in turn, explores the aesthetic connotations of perception implied by its etymology (the ancient Greek for perception being aesthesis). Thus, political aesthetics is understood as the inquiry into the political consequences of the affinity between ethics and aesthetics, as well as the political relevance of the notion of beauty.

12

Emotional Dynamics of Populism and Its Non-Populist Alternatives: Discussing the Role of Compassion and Pride

61%

Wawrzyński P., Marszałek-Kawa J.

Polish Political Science Yearbook

|

2022

|

issue 4(51)

47-62

EN

The paper discusses populist appeals to emotions in political communication, considering their role in the proliferation of political polarisation and radicalisation. Revisiting the Emotional Rescue Model of anger, enthusiasm, and fear, we considered pride and compassion low-arousal alternatives to populist storytelling. In the experiments, we tested how participants (n=364) respond to appeals to pride and compassion in their brain activity, emotional expressions, prosocial behaviour, attitude change, and memorisation. In the paper, we primarily discussed the results of the fMRI (neuroimaging) study and compared them with the previous studies on authentic pride, compassion, empathy, and reappraisal. Considering similarities in the activation of the superior and middle temporal gyri, temporal pole, inferior frontal gyrus, and dorsolateral prefrontal cortex, we argue that compassionate political narratives should be the most effective low-arousal alternative to populist storytelling. Moreover, stimulation of the reappraisal-related network in that group suggests that participants reframed emotional negativity into prosocial acts of caring and helping, also re-evaluating their attitudes.

13

Emotions and Ethics. A Conversation with Martha C. Nussbaum and Thomas Aquinas

61%

Adomaityte V.

Dialogue and Universalism

|

2015

|

issue 2

92-103

EN

The paper tackles the question of the relevance of emotions in ethics. It argues that emotions are discerning and thus inherent components of morality and they deserve a place in adequate ethical projects. The paper engages into a conversation with Martha C. Nussbaum and Thomas Aquinas. Specifically, it presents accounts of compassion and anger to illustrate the discerning nature of these emotions and the moral value they might signal.

14

Tolerance in Buddhism

61%

Sieradzan J.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

|

2014

|

vol. 26

365-378

EN

This paper outlines some characteristic manifestations of tolerance in Buddhism. Buddhism postulates peaceful coexistence of different religions on the same territory under the state protection. Tolerance in Buddhism has both theoretical and practical aspects. 1. Supporting by Buddhist absolute rulers not only their own, Buddhist religion, but also other ones, including those maintained to be harmful. 2. Treatment of other religions as manifestations of one’s religion. 3. Including practices of other religions into Buddhist practice. 4. Including practices of other Buddhist schools into the practice of one’s own lineage of transmission. 5. Reluctant authorization of death penalties ever for most serious crimes 6. State ban on tortures. 7. Wildlife protection in a broad sense. 8. Ban on vivisection, death penalty and constraint of vegetarianism 9. Abolition of national army.

15

Przeciw empatii – Sartre i Gombrowicz, czyli jak filozofia i literatura wyprzedzają koncepcje naukowe

51%

Cieliczko M.

ARGUMENT: Biannual Philosophical Journal

|

2014

|

vol. 4

|

issue 2

359-374

EN

The article presents Jean Paul Sartre’s idea of the human body and the bodiliness described in his book Being and nothingness (1943). In this book, Sartre argued that every human relation is based on the objectification of one human by another, and entering into empathic contactis basically impossible. The author of the article has confronted this thesis with contemporary psychological and neuropsychological thought (mirror neuron theory) and has investigated how the category of empathy functions in literary studies. A very important part of this article is the reflection on the presence and topicality of Sartre’s beliefs in the literature. The author has conducted an interpretation of Witold Gombrowicz’s story Tancerz mecenasa Kraykowskiego (1926) from the collection Bakakaj (1957), and has shown that the ideas presented by Sartre are reflected there in a very interesting way. Sartre’s philosophy turns out to be absolutely up‑to‑date right now, more than many psychological theories — it not only supplies a philosophical base for the analysis of human relations (those also presented in literature), but also gives a certain tool for describing them in the form of specific language and terminology.

16

Przebaczenie w wychowaniu

51%

Nowak M.

Paedagogia Christiana

|

2016

|

vol. 2/38

25-44

PL

Przebaczenie jest istotnym problemem życia i wychowania człowieka, który pojawił się wraz z nadejściem chrześcijaństwa. Jest to fakt najbardziej ludzki, świadczący o wielkości człowieczeństwa, ale postrzegany także jako przejaw słabości i braku odwagi. Ujęcia przebaczenia naświetlane są aspektami psychologicznymi, społecznymi czy środowiskowymi, czasami także filozoficznymi, a zwłaszcza teologicznymi. W artykule, wychodząc od opisania faktu przebaczenia i jego etymologicznej oraz antropologicznej interpretacji, wskazuje się na kondycję człowieka, która zgodnie z naturą, jest skazana na możliwość popełnienia błędu i konieczność przebaczenia jako wartość, do której należy i można wychowywać. Miejsca i środowiska wychowania to nade wszystko rodzina, następnie szkoła czy inne instytucje edukacyjne, jak również Kościół jako społeczność wierzących. Właściwie uformowana świadomość moralna wymaga uczenia się i opanowywania określonej wiedzy, interioryzacji przebaczenia jako zasady moralności i jako wartości, przez identyfikację z osobami rzeczywistymi lub literackimi czy bohaterami historycznymi, które przejawiają tego rodzaju postawy przebaczenia. Programy wychowawcze, dydaktyczne i katechetyczne powinny stanowić istotny element promocji wartości przebaczenia i wspomagania rozwoju człowieka. W tych wszystkich środowiskach niezbędne jest dążenie do przeżywania pojednania, jako rzeczywistości codziennego życia, z obecnością takich postaw, jak: zdolność uznania winy, skrucha, postanowienie poprawy, chęć zadośćuczynienia. W odniesieniu do Kościoła, jako środowiska wychowania do przebaczenia, wskazuje się, że powinien on najpierw sam stawać się „Kościołem pojednanym”, a zatem wspólnotą uczniów Chrystusa zjednoczonych obowiązkiem stałego nawracania się do Boga i starających się żyć życiem godnym nowych ludzi. Wszyscy członkowie Kościoła winni pracować nad uspokojeniem swoich umysłów, redukowaniem napięć, przezwyciężaniem podziałów, uzdrawianiem ran, jakie powstają w sytuacjach różnic stanowisk i dyskusji, kierując się znaną ze starożytności chrześcijańskiej zasadą: „W sprawach wątpliwych wolność, w koniecznych jedność, we wszystkim miłość” (In dubiis libertas, in necessariis unitas, in omnibus caritas). Środowisko wychowawcze, jakim jest Kościół, przemienia dziejową sytuację nienawiści i przemocy w cywilizację miłości. Świat współczesny, tęskniąc za przebaczeniem i lepszą rzeczywistością, dopuszcza możliwość popełnienia błędu, a zarazem dostrzega konieczność przebaczenia i doświadczania go w życiu.

EN

Forgiveness is the essential problem of human life and education, which came into existence together with Christianity. This is the most human fact, proving the size of human nature, also perceived as the symptom of weakness and the lack of courage. The formulations of forgiveness are discussed in the light of psychological, social, environmental, or sometimes also philosophical, and mostly theological aspects. The article, starting from the description of the fact of forgiveness and its etymological and anthropological interpretation, shows the shape of the man who is naturally condemned to the possibility of making mistakes and the necessity of forgiveness as the value to which one should and can be educated on. Places and the environment of education are, above all, the family, then school and different educational institutions, and also the Church – as the community of believers. The properly formed moral consciousness requires learning and mastering specific knowledge, internalization of forgiveness as a principle of morality and as a value, through identification with real or literary persons, or the historical heroes who manifest this kind of attitude of forgiveness. Educational, didactic and catechistic programmes should make up the essential element of the promotion of the value of forgiveness and the aid of the human development. The indispensable endeavor is to experience the reconciliation in these environments, as realities of everyday life with the presence of such attitudes as: the ability of the acknowledgement of the fault, repentance, the decision of the improvement, the desire of the fulfilment. In relation to the Church as the educational environment promoting forgiveness it has been shown that it should first become the reconciled Church thus the community of Christ's pupils united with the duty of continuous conversion to God and efforts to live a life worthy of the new people. All members of the Church should work on calming their minds, reducing tensions, overcoming divisions, healing the wounds which appear when there are differences of positions and discussion, acting according to the well-known from the Christian antiquity principle: “Liberty in doubtful things, unity in necessary thins, charity in all things” (In dubiis libertas, in necessariis unitas, in the omnibus caritas). The educational environment of the Church transforms the historical situation of hatred and violence in the civilization of love. The present world, missing forgiveness and better reality, admits the possibility of making mistakes, simultaneously, perceiving the necessity of forgiveness and the experiencing it in life.

17

La compassione di Francesco d’Assisi per gli altri e per il Creato

51%

Juzba K.

Polonia Sacra

|

2014

|

vol. 18

|

issue 1

EN

In my studies I focused on the writings of St. Francis. St. Francis turn to us asking for compassion resulted from my analysis of his writings. St. Francis encourages us to share compassion with the others and the whole creation. He directed his message most of all to those of us who share the same feelings for faith. The faith which he was granted from God St. Francis wrote down in his Rule which was subsequently endorsed by the Catholic Church. My paper consists of four parts: The image of man in St. Francis` writings, The meeting of the leper, The sick, the poor, the abandoned, the enemies, His attitude to the whole God`s creatures. His inspiration for love St. Francis drew from his personal experience of God`s love. He believed that human dignity was bestowed by god himself. Man was created by God and modeled on His own image, argued St. Francis therefore man testifies to God`s presence in the world. St. Francis` compassion originated from poor and humble Jesus Christ. St. Francis’ compassion with the poor, sick, suffering, despised, sinners and enemies draws inspiration from the same spiritual source.

PL

Studium fenomenu współczucia u św. Franciszka z Asyżu został przeprowadzony na podstawie pism świętego. Franciszek zwraca się z zachętą do współczucia innym ludziom, jak i całemu stworzeniu. Swoje przesłanie kieruje przede wszystkim do podzielających wraz z ten styl przeżywania wiary, jaki on sam otrzymał od Najwyższego, a Kościół katolicki zatwierdził w Regule. Artykuł został podzielony na cztery części (Wizja człowieka w myśli św. Franciszka, Spotkanie z trędowatymi – odkrycie fenomenu współczucia, Współczucie wobec: ludzi chorych, biednych, braci, pogardzanych, wrogów; Zachowanie Franciszka wobec innych stworzeń). Ze studium pism Franciszka z Asyżu wynika, iż podstawową jego relacji do innych ludzi i pozostałych stworzeń było przede wszystkim doświadczanie miłości Boga we własnym życiu. Doświadczenie to wpływało na zarówno na jego sposób działania, jak i na uznanie godności człowieka jako dzieła Boga. Dla Franciszka cały człowiek (dusza i ciało) jest stworzony na obraz Boży, dlatego ciało ludzkie jest traktowane przez świętego jako środek do obecności Boga pośród ludzi. Ludzka cielesność jest sposobem bycia w świecie, wchodzenia w relacje z całym stworzeniem Najwyższego Boga. Współczucie u Franciszka rodzi się z kontemplacji Jezusa ubogiego i pokornego. Stąd bliskość Franciszka z ludźmi cierpiącymi, wzgardzonymi, braćmi chorymi, grzesznikami i wrogami. Wobec tych wszystkich ludzi Franciszek doświadczał współczucia, będącego wyrazem najwyższej miłości wobec bliźniego.

18

On Compassion: The Good Beyond Values

51%

Heikkerö T.

Dialogue and Universalism

|

2017

|

issue 4

189-201

EN

This paper is a dialogue that considers compassion as a grounding for ethics. Its ap-proach is thematic but it draws significantly from Arthur Schopenhauer’s account of compassion (Mitleid). In Schopenhauer’s thought, values (Werthe) are functions of a subject’s willing and therefore inevitably tied to an ego-centric viewpoint. Real ethics needs to find a good beyond subjective valuations. Schopenhauer finds an ethical phe-nomenon beyond values in Mitleid, “suffering-together,” compassion. Compassion is a pre-reflective benevolent feeling toward another’s suffering. Compassion can occur only if the ego-world duality is overcome at least to some extent. In this way compas-sion is a metaphysical sentiment.

19

Myśl etyczno-medyczna Władysława Biegańskiego (1857-1917)

51%

Raniszewska-Wyrwa A.

Studia Philosophiae Christianae

|

2013

|

vol. 49

|

issue 3

43-70

EN

Wladyslaw Bieganski was one of the most famous philosophers of medicine in Polish history, living at the turn of the 19th and 20th century. In his numerous works he considered, among others, the place of ethics and philosophy in a doctor’s work. He stressed that medical art constitutes of actual and ethical parts, with the first one being conditioned by the development of empirical knowledge, while the ethical part is not directly connected to science and thought, but with feelings that rule the world and with general ethical ideals of humanity. According to Bieganski, the attempts to put ethical rules, which should be in effect in the medical profession, into codes and regulations will remain ineffective as long as they are not established in the internal feeling of morality of the representatives of the medical profession. He called for the reform of the medical teaching system in a way that it would not only grant scientific knowledge but also shape the ability of a holistic approach to the patient, requiring the development of a sense of duty, compassion and respect for another person, which should be done not with words but by setting an example, as one should always demand the most of oneself. Good doctors are not those who only heal physical ailments, but those who “do not lose patience and calm in long suffering and desperate cases and [are] able to inspire the patient and his family with confidence”. Postulated by Bieganski, the pattern of doctor-philanthropist and the set of his typical virtues is close to the model of trustworthy carer presented by Tadeusz Kotarbinski. Despite the passage of time, Bieganski’s thoughts on ethical culture of doctors seems not to have lost its relevance; on the contrary – it is growing, emphasizing the humane dimension of medicine, which unfortunately more and more often is lost in the age of developing consumerism – and hence always remains an ideal to which it belongs, seeks and promotes well today, especially in the circles of the healthcare community.

PL

Władysław Biegański był jednym z najbardziej znanych polskich filozofów medycyny, żyjącym na przełomie XIX/XX wieku. W swoich licznych pracach podejmował m.in. rozważania nad miejscem etyki i filozofii w zawodzie lekarza. Podkreślał, iż sztukę lekarską konstytuuje część faktyczna i etyczna, przy czym ta pierwsza uwarunkowana jest wzrostem wiedzy empirycznej, natomiast etyczna nie jest w sposób bezpośredni związana z nauką i myślami, lecz z uczuciami, które rządzą światem oraz z ogólnymi etycznymi ideałami ludzkości. Zdaniem Biegańskiego próby ujmowania zasad etycznych, które powinny obowiązywać w zawodzie lekarza, w kodeksy i przepisy pozostaną nieefektywne, jeżeli nie będą one umocowane na wewnętrznym poczuciu moralności przedstawicieli środowisk medycznych. Postulował zreformowanie systemu nauczania medycyny w taki sposób, ażeby poza przekazywaniem wiedzy ściśle naukowej wykształcić w adeptach sztuki medycznej umiejętność holistycznego podejścia do pacjenta, do czego nieodzowne będzie rozwijanie w nich poczucia obowiązku, współczucia i szacunku dla drugiego człowieka, co czynić należy nie za pośrednictwem słów, lecz na podstawie własnego przykładu, gdyż najwięcej wymagać należy zawsze od siebie. Dobrym lekarzem nie będzie ten, kto ogranicza się do leczenia dolegliwości fizycznych, lecz ten, „kto w długotrwałych cierpieniach i rozpaczliwych przypadkach nie straci cierpliwości i spokoju i potrafi natchnąć ufnością chorego i otoczenie”. Postulowany przez Biegańskiego wzorzec lekarza-filantropa oraz zespół typowych dla niego cnót, bliski jest modelowi opiekuna spolegliwego przedstawionemu przez Tadeusza Kotarbińskiego. Pomimo upływu lat refleksja Władysława Biegańskiego na temat kultury etycznej lekarza wydaje się nie tracić na swej aktualności, a nawet zyskiwać, akcentując humanistyczny wymiar medycyny, który niestety coraz częściej ulega zatraceniu w dobie rozwijającego się konsumpcjonizmu – stąd też na zawsze pozostanie ideałem, do którego należy dążyć i propagować również współcześnie, zwłaszcza w kręgach przedstawicieli służby zdrowia.

20

Why Compassion Still Needs Hume Today

51%

van der Cingel M.

Diametros

|

2015

|

issue Diametros 44

140-152

EN

Over the past years the relevance of compassion for society and specific practices such as in healthcare is becoming a focus of attention. Philosophers and scientists discuss theoretical descriptions and defining characteristics of the phenomenon and its benefits and pitfalls. However, there are hardly any empirical studies which substantiate these writings in specific societal areas. Besides, compassion may be in the eye of attention today but has always been of interest for many contemporary philosophers as well as philosophers in the past, David Hume amongst them. Three themes related to Hume’s hypotheses on compassion are discussed and compared to outcomes of an empirical study amongst nurses and patients with a chronic disease. This comparison gives insights into the perception of those for whom compassion is of specific importance in their daily lives and into the usefulness of Hume’s notions on compassion.

Refine search results

Educating compassionate beings

Analysis of spontaneous facial expression of compassion elicited by the video stimulus : facial expression of compassion

“No beast so fierce but knows some touch of pity”: Compassion and the Nonhuman in "Richard III"

Quod gaudium est rivos sanguinis cernere? The suffering of animals in the christian critique of the traditional graeco-roman sacrifice

"Moci už nechtít." K Schopenhauerově kritice Kanta

How Long and When: Open Time Interval and Dignified Living Creatures in The Turin Horse

The Role of Compassion during the Shift to Online Teaching for Language Teacher Wellbeing

Pride and Compassion: How Emotional Strategies Target Audiences in Political Communication?

Addendum do przewodnika po współczującym myślistwie

Intensity as an Estimated Characteristic of Emotional Processes (Based on the Material of Polish, Russian and Ukrainian)

Vulnerability as a perceptual category – Martha Nussbaum’s capabilities approach from the perspective of political aesthetics

Emotional Dynamics of Populism and Its Non-Populist Alternatives: Discussing the Role of Compassion and Pride

Emotions and Ethics. A Conversation with Martha C. Nussbaum and Thomas Aquinas

Tolerance in Buddhism

Przeciw empatii – Sartre i Gombrowicz, czyli jak filozofia i literatura wyprzedzają koncepcje naukowe

Przebaczenie w wychowaniu

La compassione di Francesco d’Assisi per gli altri e per il Creato

On Compassion: The Good Beyond Values

Myśl etyczno-medyczna Władysława Biegańskiego (1857-1917)

Why Compassion Still Needs Hume Today