What Makes Care Pastoral?

This essay argues for including two principal foci in both research and practice within pastoral theology. These foci include the care of souls (soul care) and care offered against the backdrop of “the Christian story.” The distinctiveness of pastoral care, as compared with other types of care, is also discussed.     

Why Care About Gender?

I address motivations that feminist philosophers have for being concerned about the “maleness” of philosophy and the “problem of difference” within feminist theory. An appropriate motivation for caring about both sets of issues is the desire not to oppress others. In order to be able to understand this motivation and to act on it, we need to retain gender as an analytical category.     

Should Metaphysics Care About Linguistics?

Naturalized metaphysics is based on the idea that philosophy should be guided by the sciences. The paradigmatic science that is relevant for metaphysics is physics because physics tells us what fundamental reality is ultimately like. There are other sciences, however, that de facto play a role in philosophical inquiries about what there is, one of them being the science of language, i.e. linguistics. In this paper I will be concerned with the question what role linguistics should and does play for the metametaphysical question of how our views about fundamental reality can be reconciled with the everyday truisms about what there is. I will present several examples of two kinds of approaches to this question, linguistics-based accounts and purely philosophical accounts, and will discuss their respective methodological merits and shortcomings. In the end I will argue that even proponents of a purely philosophical answer to the metametaphysical question should take the results of linguistics seriously.     

Why Should a Knower Care?

This paper argues that the concept of care is significant not only for ethics, but for epistemology as well. After elucidating caring as a five‐step dyadic relation, I go on to show its epistemic significance within the general framework of virtue epistemology as developed by Ernest Sosa, Alvin Goldman, and Linda Zagzebski. The notions of “care‐knowing” and “care‐based epistemology” emerge from construing caring (respectively) as a reliabilist and responsibilist virtue.     

Patočka and Foucault: Taking Care of the Soul and Taking Care of the Self

The paper deals with Jan Pato?ka’s and Michel Foucault’s influential interpretations of the ancient Greek approach to care (epimeleia). At first sight, it might seem that Foucault’s care of the self is opposed to Pato?ka’s care of the soul. On closer reading, however, it becomes clear that the two interpretations lead to similar conclusions, as exemplified by the way the two authors interpret Plato’s Laches: both of them see it in relation to the issue of how to live one’s life. Further on, the paper deals with the development of Pato?ka’s understanding of care of the self and his approach to the philosophy of history. It is revealed that Foucault’s approach to history is opposed to Pato?ka’s on a number of issues. Despite their diverging opinions, however, the two authors problematize the ancient Greek care of the self as an important issue in Western culture, emphasizing the therapeutic role of contemporary philosophy along the way.     

Why Care about Being an Agent?

The question ‘Why care about being an agent?’ asks for reasons to be something that appears to be non-optional. But perhaps it is closer to the question ‘Why be moral?’; or so I shall argue. Here the constitutivist answer—that we cannot help but have this aim—seems to be the best answer available. I suggest that, regardless of whether constitutivism is true, it is an incomplete answer. I argue that we should instead answer the question by looking at our evaluative commitments to the exercise of our other capacities for which being a full-blown agent is a necessary condition. Thus, the only kind of reason available is hypothetical rather than categorical. The status of this reason may seem to undermine the importance of this answer. I show, however, that it both achieves much of what we want when we cite categorical reasons and highlights why agency is valuable.     

What do Non-clergy Spiritual Care Providers Contribute to End of Life Care in Israel? A Qualitative Study

Spiritual care is an increasingly important component of end of life care. As it emerges in Israel, it is intentionally built on a nonclerical model. Based on interviews with spiritual care providers in Israel, we find that they help patients and families talk about death and say goodbyes. They encourage the wrapping up of unfinished business, offer diverse cultural resources that can provide meaning, and use presence and touch to produce connection. As spiritual care emerges in Israel, providers are working with patients at the end of life in ways they see as quite distinct from rabbis. They offer broad frames of meaning to which patients from a range of religious traditions can connect.     

Should Counseling Be Considered a Health Care Profession? Critical Thoughts on the Transition to a Health Care Ideology

The counseling profession has increasingly identified with health care ideology. The logical justifications for this transition are critically examined. Ideological and practical consequences of the health care transition are also considered. The author concludes that the usual ways of justifying the transition to health care are insufficient and that this transition has generally had negative consequences for the counseling profession.     

Is Evidence Based Spiritual Care an Oxymoron?

Evidence based spiritual care utilizes empirical evidence on spirituality in addressing the spiritual needs of patients. Objections to evidence based spiritual care include issues of methodology and ethics. Reasons favoring evidence based spiritual care stem from a view that it is not an oxymoron but a paradox. An example of evidence based spiritual care is described using cardiac patients in a CCU unit. Concluding remarks note that we are at the beginning and need a new scientific/theological paradigm that integrates not separates science and theology.     

Do Health Care Workplaces Affect Treatment Environments?

Previous research has demonstrated that characteristics of the health care workplace influence staff outcomes such as morale and burnout, but the potential effect of health care workplaces on the treatment environment has been little studied. Building on a model proposed by Schaefer and Moos (1993), we propose that the workplace factors of supervisory work environment (e.g. support from supervisors, managerial control) and programme philosophical orientation (e.g. disease model of addiction, psychosocial learning model of addiction) predict four treatment environment elements: patient autonomy, staff control, staff sensitivity, and patient alienation. Multiple regression analysis of data drawn from a survey (response rate = 86%) of 327 staff members at 15 Veterans Affairs (VA) inpatient substance abuse treatment programmes revealed that greater managerial control over staff predicted greater patient alienation, lower staff sensitivity towards patients, and greater staff control over patients. Stronger disease model programme orientations predicted less patient alienation and greater staff sensitivity, whereas stronger psychosocial model programme orientations predicted less staff control. These results suggest that health care workplaces may influence treatment environments. Implications for further research and practice are discussed. © 1997 John Wiley & Sons, Ltd.     

Employee Eldercare Responsibilities: Should Organizations Care?

The question "Should organizations be concerned with the eldercare responsibilities of their employees?" was addressed from several perspectives: (1) prevalence of need, (2) the relationships among eldercare responsibilities, satisfaction with eldercare arrangements, and workplace attitudes and outcomes, and (3) support for organizational eldercare programs. Our sample was predominately female and we defined eldercare responsibilities broadly; however, only 5 of 885 employees reported eldercare responsibilities. The majority relied on family arrangements and reported dissatisfaction with these arrangements. Dissatisfaction was related to interruptions at work, leaving early, and intent to quit. Eldercare-givers did not differ from other groups on job satisfaction and organizational commitment, but were absent from work significantly more often. There was strong employee support for employer-sponsored eldercare programs.     

Do Confucians Really Care? A Defense of the Distinctiveness of Care Ethics: A Reply to Chenyang Li

Chenyang Li argues, in an article originally published in Hypatia, that the ethics of care and Confucian ethics constitute similar approaches to ethics. The present paper takes issue with this claim. It is more accurate to view Confucian ethics as a kind of virtue ethics, rather than as a kind of care ethics. In the process of criticizing Li's claim, the distinctiveness of care ethics is defended, against attempts to assimilate it to virtue ethics.     

How Stable is the Well-Being of Australian Mothers Who Care for Young Children with Special Health Care Needs?

Ninety-seven percent of children who have special health care needs are cared for by their mothers. These mothers cite that their informal care work can be intrinsically rewarding, however, the role is not without substantial difficulties and consequences. We investigated differences in the health and well-being of mothers whose young children do and do not have special health care needs. Quantitative data are drawn from Growing Up in Australia: The Longitudinal Study of Australian Children. This study employs a matched-case control methodology to compare the experiences of a group of 292 mothers whose children are identified as having long term special health care needs to those mothers whose children are typically developing at two time points; Wave 1 (2004) and Wave 3 (2008). The findings support previous research that mothers of children with special health care needs have poorer general health and mental health than mothers whose children do not have special needs. Mothers of children with special health care needs also perceived life as more difficult. Longitudinally, this study also shows that maternal well-being remains relatively stable during the years when children are transitioning to formal schooling. Implications for policy makers, practitioners and early childhood professionals are discussed.     

Providing Care for the “Whole Patient” in the Cancer Setting: The Psycho-Oncology Consultation Model of Patient Care

This paper describes a psycho-oncology consultation model of care (POCM) that provides a framework for psychosocial clinical work with cancer patients. Goals for care are addressed that follow the recommendations of the Institute of Medicine report advocating care for the “whole patient.” Specific goals include reducing distress and symptoms, building on the patient’s existing strengths, enhancing self-efficacy, expanding the patient’s repertoire of healthy coping strategies, and addressing informational needs. Specific interventions are described that clinicians can implement in order to address the above goals. The paper also addresses the unique challenges encountered in working with cancer patients, as well as programmatic difficulties that are inherent in providing mental health care in a medical setting.     

Pain and Bodily Care: Whose Body Matters?

Pain is unpleasant. It is something that one avoids as much as possible. One might then claim that one wants to avoid pain because one cares about one's body. On this view, individuals who do not experience pain as unpleasant and to be avoided, like patients with pain asymbolia, do not care about their body. This conception of pain has been recently defended by Bain [2014 Bain, D. 2014. Pains That Don't Hurt, Australasian Journal of Philosophy 92/2: 305–20.[Taylor & Francis Online], [Web of Science ®] , [Google Scholar]] and Klein [forthcoming Klein, C. forthcoming. What Pain Asymbolia Really Shows, Mind. [Google Scholar]]. In their view, one needs to care about one's body for pain to have motivational force. But does one need to care about one's body qua one's own? Or does one merely need to care about the body that happens to be one's own? In this paper, I will consider various interpretations of the notion of bodily care, in light of a series of pathological cases in which patients report pain in a body part that they do not experience as their own. These cases are problematic if one adopts a first-personal interpretation of bodily care, according to which pain requires one to care about what is represented as one's own body. The objection can run as follows. If the patients experience the body part as alien, then they should not care about it. Therefore, they should be similar to patients with pain asymbolia. But they are not. Hence, bodily care is not necessary to pain. To resist this conclusion, one can try to revise the interpretation of the notion of bodily care and to offer alternative interpretations that are not first-personal. However, I will show that that those alternatives also fail to account for these borderline cases of pain.     

Primary Care Providers’ Responses to Patient-Generated Family History

Family health history is one of the best predictors of an individual’s risk for common disease, yet it is underutilized in routine care. Although the Surgeon General has recommended consumers record their family health history and share it with their health care provider, providers’ perceptions of patient-generated family histories are unknown. To learn more about providers’ experience with and perceptions about patient-generated family histories, we mailed surveys to 301 providers and had a response rate of 24% (n = 68). Seventy-three percent felt a patient-generated computer pedigree would improve their ability to assess risk as compared to their current methods. Seventy percent felt a patient-generated computer pedigree would either have no effect on or would increase the number of patients that could be seen in a day. Results suggest that providers appreciate the potential benefits of patient-generated family histories. Genetic counselors and nurses are in a prime position to promote and facilitate the use of patient-generated family health histories in routine care.