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PubMed2003

Care and the problem of pity.

In recent years philosophers and bioethicists have given considerable attention to the concept of care. Thus we have seen important work on questions such as: whether there is a uniquely female approach to ethics, whether ethics should be partial or impartial, and whether care must be supplemented by justice. Despite this valuable and extensive work, however, some important distinctions have gone largely undiscussed. This paper tries to fill a gap left in our understanding of the concept of care itself by distinguishing between compassion and two kinds of pity. While all three are kinds of caring, we should not give them similar moral evaluations. Consequently, the distinction between compassion and different kinds of pity gives us an important insight into the question of whether we can consider care a virtue for health care professionals.

Beneficence↗
PubMed2002

From agape to organs: religious difference between Japan and America in judging the ethics of transplant.

This essay argues that Japan's resistance to the practice of transplanting organs from persons deemed "brain dead" may not be the result, as some claim, of that society's religions being not yet sufficiently expressive of love and altruism. The violence to the body necessary for the excision of transplantable organs seems to have been made acceptable to American Christians at a unique historical "window of opportunity" for acceptance of that new form of medical technology. Traditional reserve about corpse mutilation had weakened and, especially as presented by the theologian Joseph Fletcher, organ donation was touted as both expressive of agape and a way of "updating" Christianity via the ethics of Utilitarianism. Many Japanese, largely Buddhist and Confucian in their orientation, view these changed valorizations as neither necessary nor patently more ethical than those of their own traditions.

Altruism↗
PubMed2005

The roots of empathy and aggression in analysis.

Empathy and interpretation have complementary roles in analysis. Empathy diminishes psychological arousal, ego-defences, and promotes the therapeutic relationship. Interpretation, when adopted in the service of character analysis and the uncovering of unconscious conflict, represents one element of a larger set of interventions termed analytic aggression, whose primary goal is to promote insight. Psychoanalysis has been increasingly influenced by derivative theories that promote the therapeutic relationship. Clinical observations suggest that the application of analytic aggression has diminished and that many modern treatments may have become overly skewed towards empathic approaches. This paper explores ethical humanism, Jamesian typology, and feminine psychology, as factors that have contributed to the diminished emphasis on analytic aggression in practice. Eastern myth and Buddhist psychology are used to explicate the core features of narcissistic mental structuring and to support the continued importance of analytic aggression in its treatment. Case material is examined to elucidate the benefits and limits of analytic aggression.

Aggression↗
PubMed2006

East meets West: applying Eastern spirituality in clinical practice.

AIMS AND OBJECTIVES: The paper discusses the application of the Eastern body-mind-spirit approach in healthcare practice. BACKGROUND: Traumas, sufferings and losses may induce immense distress in patients and their families, as well as apathy and exhaustion in healthcare workers. Over-specialization and compartmentalization of services may provide a convenient shelter for healthcare workers to be detached and to simply focus on a narrowly defined scope of intervention. However, the existential problems are still there. Based upon eastern philosophies and holistic health practices, we propose the body-mind-spirit approach in healthcare settings. METHODS: This is a review paper summarizing the application of the approach on various clinical populations. RESULTS: The approach has been trialled with promising results in a number of health conditions and psychosocial predicaments. Spirituality is not restricted to any religious practices, nor is it narrowed to the pursuit of knowledge at a high level of abstraction. The interconnectedness of the body, mind and spirit presupposes that the practice of spirituality is multidimensional and multi-levelled. CONCLUSIONS: Using the body-mind-spirit framework flexibly we can engage more clients while facilitating the important process of exploration and change. The key components include getting in touch with the inner self, coming back to our senses, connecting our body and mind and rebalancing our relationship with the natural and social environment. The ultimate goal is to move out of meaninglessness and to reach a state of mature spirituality of tranquillity and transcendence. RELEVANCE TO CLINICAL PRACTICE: The practice of spirituality can be easily applied to daily life.

Adaptation, Psychological↗
PubMed1996

The Tao, social constructionism and psychiatric nursing practice and research.

For the reader who is more accustomed to the standard form of academic papers, it seemed necessary to prepare the ground for a more discursive presentation that does not follow the conventions of, for example, using the third person or summarizing the paper initially. If conventions are simply customs agreed amongst people then the academic 'form' can be put in parentheses for this paper, for this journal, for...?-'...Scholarly Dissertations contain no more of the character of Taoist wisdom than does the typical wax museum' (Hoff 1982, p. 26).

Buddhism↗
PubMed1996

Chaos and the way of Zen: psychiatric nursing and the 'uncertainty principle'.

The biological sciences have been dominated by 'classicist' science-predicated on the post-Enlightenment belief that a real world exists, which behaves according to notions of causality and consistency. Although medicine, and by implication psychiatric nursing, derives its explanatory power from such a science, much of its focus-illness-is not amenable to causal explanation or prediction. The theoretical developments of the 'new physics' have been used to redefine science and, as a result, have challenged traditional constructions of reality. The new physics are usually framed in terms of the physical world, or to construe consciousness. In this paper I shall consider the implications of chaos-a relative of the new physics-for psychiatric nursing practice. As nursing appears to crave a 'certainty principle' to govern the theoretical underpinnings of practice, this study considers how chaos might contribute to a metaparadigm of nursing.

Buddhism↗
PubMed2006

Views of mental illness and mental health care in Thailand: a report of an ethnographic study.

This paper reports some of the findings of an ethnographic study carried out in Thailand over a 2-year period. Interviews were conducted with three clinical nurses, three student nurses, 14 nurse educators, one psychiatrist, one Buddhist monk and two lay people (n = 24) about their views of mental health and mental health care in Thailand. Data (comprising field notes and interview transcripts) were analysed with the aid of Atlas.ti. Data were also collected through observation and conversation. This paper reports only the findings from the interviews. Findings emerged under the following headings: Causes of mental illness; Status of the mentally ill; Karma; Merit making; Kwan; Treatment and care; Reasons for becoming a mental health nurse. A range of causes, including the effects of ghosts and spirits, were identified under the first heading. The stigma of mental illness was noted under the second. Karma and merit making are Buddhist concepts and were discussed by many respondents as was the animist concept of kwan. Treatment and care seemed to include both 'modern' and 'traditional' approaches. These findings are discussed and some tentative 'rules' that appear to exist within the culture are mooted. The study is descriptive in nature and the findings cannot be generalized; however, it is hoped that they go some way to illuminate aspects of Thai culture as they relate to the mental health and mental health nursing fields.

Adolescent↗
PubMed1995

The fourth state of consciousness: the Thuriya Avastha.

Present day neurophysiology stops with attributing thinking processes as the highest level of function of the brain. It has been common knowledge to oriental thinkers for many centuries, that there are many further states of the human mind, culminating in the state of thoughtless awareness; the fourth state of consciousness. This state must have a physiological basis. The complicated structure of the brain, the extravagant abundance of neural and glial elements in the brain, the infinite possibilities of synaptic junctions and synaptic transmission, and the multitude of neurotransmitters and neuromodulators; all these point to the definite possibility of a much greater level of performance and achievement for the human brain than has been apparent so far. Not only the theories but also the experience of Eastern seers have shown that the brain can transcend the boundaries of logic and reason, and experience states of awareness, commonly unrecognized. In the past few decades, knowledge about the functioning of the human brain has been growing exponentially and scientists of diverse disciplines are concentrating on unraveling its mysteries. It is necessary for scientists to investigate this state with all available tools and find the neurophysiological basis of this state.

Awareness↗
PubMed1998

Taoistic cognitive psychotherapy for neurotic patients: a preliminary clinical trial.

Taoistic cognitive psychotherapy is a cognitive therapy based on Taostic philosophy of life and health. The present preliminary study aims to test clinical significance of the Taoistic cognitive psychotherapy, indicates that type A behavior patterns distorted values and psychopathologies can be improved after a short period (4 weeks) of Taoistic cognitive psychotherapy. The theoretical basis of this psychotherapy is also briefly introduced.

Adult↗
PubMed1989

Mass suicide by members of the Japanese Friend of the Truth Church.

This paper reports an instance of mass suicide committed by seven members of a local religious cult following the leader's death in Japan in November 1986. The case is discussed from the following viewpoints: (1) a Japanese feudal form of suicide called Junshi; (2) religion and current social changes in Japanese society; and (3) the destructive aspects of a cult.

Adult↗