Purpose: To understand the concept of empathy by nurses, get to know the importance of empathy in performance the work of a nurse and to determine the ability of empathy among nurses. Materials and methods: The study group consisted of 100 nurses (females and males) working in hospitals and clinics in Mazovia province. The control group consisted of 100 persons engaged in office work. A diagnostic survey method was used in the research. The research tools were: Davis’ Interpersonal Reactivity Index, Emotional Control Scale and a questionnaire prepared by the team concerning the concept of empathy in the opinion of nurses and presenting their opinion on the importance of empathy in personal contact with the patient. Results: The level of knowledge on empathy among nurses is on the average level. The average score on this scale was 17.35 (SD=3.40). Almost 85% of the respondents claimed that empathy is equal with compassion shown to the other person - the patient. Empathy was often confused with the show of compassion. There are significant differences between the level of empathy of nurses and the control group. The differences relate to the results in the scale of perspective-taking and the scale of empathic concern. Nurses often are able to feel the experience of others, and appear to concern the other (p<0.05). Understanding empathy is associated with more frequent displaying the feeling of anger. This is a positive feature, because those people had a better self-awareness and their experiences, including anger. They could express it on the outside, usually in the socially acceptable way. It was similar with those who were convinced of the positive impact of experiencing emotions during the healing process. Conclusions: Empathy is a positive factor influencing the quality of conducted nursing work. Steps should be taken to introduce workshops of interpersonal skills as a module in the nurses’ training course
Motyw hermeneutyki należał do jednego z najważniejszych toposów teologii ewangelickiej XX wieku. Hermeneutyka jako samodzielna dyscyplina badawcza w ramach protestantyzmu rozwinęła się w XVII wieku za sprawą Johanna Conrada Dannhauera (1603-1666). Etyka ewangelicka jako wyodrębniony dział teologii powstała za sprawą Georga Calixta (1586-1656), autora Epitome Theologiae moralis. Dopiero jednak za sprawą Schleiermachera, ojca neoprotestantyzmu, wyodrębniła się hermeneutyka filozoficzna per se, czyli synteza istniejących dotąd koncepcji interpretacji – ogólna teoria rozumienia. U Schleiermachera odnajdujemy również motyw postrzegania etyki teologicznej jako teorii rozumienia państwa, społeczeństwa i kultury. Współczesna etyka ewangelicka w całości teologicznego namysłu pełniła szczególną rolę w końcu lat 80. i początku 90. XX wieku. Wówczas też motyw rozumienia jako specyfi cznego zadania etyki znalazł szczególną rolę w pismach Trutza Rendtorff a, Wolfh arta Pannenberga, a wśród najnowszych opracowań przedmiotu, w etyce – dziele szwajcarskiego teologa Johannesa Fischera.
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The theme of hermeneutics was considered one of the most important subjects of 20th century Protestant Th eology. Hermeneutics as an independent discipline in Protestant Th eology began to develop in the 17th century, thanks to Johann Conrad Dannhauer (1603-1666) who published his concepts at that time. Protestant ethics as a separate section of theology was presented by Georg Calixt (1586-1656) in his book Epitome Theologiae moralis. It is, however, in fact Friedrich Schleiermacher, who can be acknowledged as the father of philosophical hermeneutics. In his theological ethics we can find a particular function of the discipline as a way to understanding the state, society and culture. Th e system of ethics played a central role in Protestant Th eology in the late 80s and 90s of the 20th century. Among the most important theologians who emphasized the hermeneutical function of Protestant ethics Trutz Rendtorff and Wolfh art Pannenberg must be mentioned, and among the most recent papers on the subject, the work of Swiss theologian Johannes Fischer.
The article focuses on the reflection of my research experience in obtaining qualitative data using narrative interviews. I confronted my own research experience with the phenomenological methodology of Alfred Schütz, dramaturgical sociology of Erving Goffman, and interpretative sociology of Max Weber. The article discusses three problems that emerged during a longitudinal study of everyday life transformation in the long-term horizon of sixty years: 1. How to create a concept of everyday life so it serves not only as a tool for collecting, analyzing, and interpreting data, but also as a tool for understanding the meanings of the examined empirical world; 2. How to discursively create an image of everyday life transformations during an interview between a participant and a researcher and what it means in relation to the research subject; 3. How to reach understanding between the participant and the researcher during a face-to-face interview.
Qualitative research aims at unwrapping the ordinary and the exceptional in order to bring us closer to a complete description and interpretation of life. People’s narratives are particularly effective in revealing deeper dimensions of experience and of meaning. Narratives always need to be read against the background of the empirical reality in which they are embedded. Most of the narratives referred to in this article are situated against the empirical reality of South Africa as a society in transition, still marred by inequality and inequity. One narrative, from a project conducted in the Czech Republic, shares some contextual characteristics with the South African examples-the Czech Republic is also a society in transition, previously employing institutional violence to suppress political dissent. An important aspect when dealing with intense political and social transformation is the presence of highly charged feelings and emotions. As part of the contextualization for this article I briefly argue that the South African Truth and Reconciliation Commission (1996-1998) in many ways did the groundwork for a new appreciation of the sharing of emotional accounts and revelations pertaining to atrocities, injustices, and suffering. This Commission’s work prepared the way for recognition of the potential of such sharing to create a better understanding of the experience of life in a deeply divided context. In the article, I argue for the establishment of a social encounter-a concept frequently used in the micro-sociological writings of Randall Collins-between researcher and research participant in an attempt to come to deeper levels of understanding. During episodes of emotional sharing of experiences and feelings a research participant often reveals deeper levels of social interaction-these revelations have the potential to open the way for a hermeneutical process towards understanding. Dramatic recall can lead to reconstructing a story that contains all the elements of what was originally heard, seen, and felt. The article uses five examples of narratives containing moments of high levels of emotion-each example opening the way for better understanding of the experiences of the research participants.
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