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  • 101.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och lärande, Centrum för praktisk kunskap.
    The phenomenology of empathy in medicine: an introduction2014Inngår i: Medicine, Health care and Philosophy, ISSN 1386-7423, E-ISSN 1572-8633, Vol. 17, nr 2, s. 245-248Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    This article is an introduction to a thematic section on the phenomenology of empathy in medicine, attempting to provide an expose of the field. It also provides introductions to the individual articles of the thematic section.

  • 102.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och kommunikation, Centrum för praktisk kunskap.
    The Phenomenology of Falling Ill: An Explication, Critique and Improvement of Sartre’s Theory of Embodiment and Alienation2009Inngår i: Human Studies, ISSN 0163-8548, E-ISSN 1572-851X, Vol. 32, nr 1, s. 53-66Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    In this paper I develop a phenomenology of falling ill by presenting, interpreting and developing the basic model we find in Jean-Paul Sartre’s Being and Nothingness (1956). The three steps identified by Sartre in this process are analysed, developed further and brought to a five-step model: (1) pre-reflective experience of discomfort, (2) lived, bodily discomfort, (3) suffered illness, (4) disease pondering, and (5) disease state. To fall ill is to fall victim to a gradual process of alienation, and with each step this alienating process is taken to a new qualitative level. Consequently, the five steps of falling ill have not only a contingent chronological order but also a kind of logical order, in that they typically presuppose each other. I adopt Sartre’s focus on embodiment as the core ground of the alienation process, but point out that the alienation of the body in illness is not only the experience of a psychic object, but an experience of the independent life of one’s own body. This facticity of the body is the result neither of the gaze of the other person, nor of a reflection adopting the outer perspective of the other in an indirect way, but is a result of the very otherness of one’s own body, which addresses and plagues us when we fall ill. I use examples of falling ill and being a patient to show how a phenomenology of falling ill can be helpful in educating health-care personnel (and perhaps also patients) about the ways of the lived body.

  • 103. Svenaeus, Fredrik
    The Phenomenology of Health and Illness2001Inngår i: Handbook of phenomenology and medicine / [ed] Toombs, S. Kay, Dordrecht: Kluwer Academic , 2001, s. 87-108Kapittel i bok, del av antologi (Fagfellevurdert)
    Abstract [en]

    Features essays that demonstrate that because phenomenology provides extraordinary insights into many of the issues that are directly addressed within the world of medicine. This title is suitable for those who are interested in the philosophy of medicine, but for all healthcare professionals who are actively engaged in the care of the sick.

  • 104.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och kommunikation, Centrum för praktisk kunskap.
    The Phenomenology of Organ Transplantation: How does the Malfunction and Change of Organs have Effects on Personal Identity?2012Inngår i: The Body as Gift, Resource, and Commodity: Exchanging Organs,Tissues, and Cells in the 21st Century / [ed] Martin Gunnarson, Fredrik Svenaeus, Huddinge: Södertörns högskola , 2012, s. 58-79Kapittel i bok, del av antologi (Annet vitenskapelig)
    Fulltekst (pdf)
    The Phenomenology of Organ Transplantation: How does the Malfunction and Change of Organs have Effects on Personal Identity?
  • 105.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och lärande, Centrum för praktisk kunskap.
    The phenomenology of suffering in medicine and bioethics2014Inngår i: Theoretical Medicine and Bioethics, ISSN 1386-7415, E-ISSN 1573-0980, Vol. 35, nr 6, s. 407-420Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    This article develops a phenomenology of suffering with an emphasis on matters relevant to medical practice and bioethics. An attempt is made to explain how suffering can involve many different things-bodily pains, inability to carry out everyday actions, and failure to realize core life values-and yet be a distinct phenomenon. Proceeding from and expanding upon analyses found in the works of Eric Cassell and Elaine Scarry, suffering is found to be a potentially alienating mood overcoming the person and engaging her in a struggle to remain at home in the face of loss of meaning and purpose in life. Suffering involves painful experiences at different levels that are connected through the suffering-mood but are nevertheless distinguishable by being primarily about (1) my embodiment, (2) my engagements in the world together with others, and (3) my core life values. Suffering is in essence a feeling (a mood), but as such, it has implications for and involves the person's entire life: how she acts in the world, communicates with others, and understands and looks upon her priorities and goals in life. Suffering-moods are typically intense and painful in nature, but they may also display a rather subconscious quality in presenting things in the world and my life as a whole in an alienating way. In such situations, we are not focused directly upon the suffering-mood-as in the cases of pain and other bodily ailments-but rather, upon the things that the mood presents to us: not only our bodies, but also other things in the world that prevent us from having a good life and being the persons we want to be. Such suffering may in many cases be transformed or at least mitigated by a person's identifying and changing her core life values and in such a manner reinterpreting her life story to become an easier and more rewarding one to live under the present circumstances.

  • 106.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och lärande, Centrum för praktisk kunskap.
    The relationship between empathy and sympathy in good health care2015Inngår i: Medicine, Health care and Philosophy, ISSN 1386-7423, E-ISSN 1572-8633, Vol. 18, nr 2, s. 267-277Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    Whereas empathy is most often looked upon as a virtue and essential skill in contemporary health care, the relationship to sympathy is more complicated. Empathic approaches that lead to emotional arousal on the part of the health care professional and strong feelings for the individual patient run the risk of becoming unprofessional in nature and having the effect of so-called compassion fatigue or burnout. In this paper I want to show that approaches to empathy in health care that attempt to solve these problems by cutting empathy loose from sympathy-from empathic concern-are mistaken. Instead, I argue, a certain kind of sympathy, which I call professional concern, is a necessary ingredient in good health care. Feeling oneself into the experiences and situation of the patient cannot be pursued without caring for the patient in question if the empathy is going to be successful. Sympathy is not only a thing that empathy makes possible and more or less spontaneously provides a way for but is something that we find at work in connection to empathy itself. In the paper I try to show how empathy is a particular form of emotion in which I feel with, about, and for the other person in developing an interpretation of his predicament. The with and for aspects of the empathy process are typically infused by a sympathy for the person one is empathizing with. Sympathy can be modulated into other ways of feeling with and for the person in the empathy process, but these sympathy-replacement feelings nevertheless always display some form of motivating concern for the target. Such an understanding of empathy is of particular importance for health care and other professions dealing with suffering clients.

  • 107.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och lärande, Centrum för praktisk kunskap.
    The relevance of Heidegger's philosophy of technology for biomedical ethics2013Inngår i: Theoretical Medicine and Bioethics, ISSN 1386-7415, E-ISSN 1573-0980, Vol. 34, nr 1, s. 1-15Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    Heidegger's thoughts on modern technology have received much attention in many disciplines and fields, but, with a few exceptions, the influence has been sparse in biomedical ethics. The reason for this might be that Heidegger's position has been misinterpreted as being generally hostile towards modern science and technology, and the fact that Heidegger himself never subjected medical technologies to scrutiny but was concerned rather with industrial technology and information technology. In this paper, Heidegger's philosophy of modern technology is introduced and then brought to bear on medical technology. Its main relevance for biomedical ethics is found to be that the field needs to focus upon epistemological and ontological questions in the philosophy of medicine related to the structure and goal of medical practice. Heidegger's philosophy can help us to see how the scientific attitude in medicine must always be balanced by and integrated into a phenomenological way of understanding the life-world concerns of patients. The difference between the scientific and the phenomenological method in medicine is articulated by Heidegger as two different ways of studying the human body: as biological organism and as lived body. Medicine needs to acknowledge the priority of the lived body in addressing health as a way of being-in-the-world and not as the absence of disease only. A critical development of Heidegger's position can provide us with a criterion for distinguishing the uses of medical technologies that are compatible with such an endeavor from the technological projects that are not.

  • 108. Svenaeus, Fredrik
    The Truthfulness of Psychoanalysis2000Inngår i: Theoretical Medicine and Bioethics, ISSN 1386-7415, E-ISSN 1573-0980, Vol. 21, nr 4, s. 355-360Artikkel i tidsskrift (Fagfellevurdert)
  • 109.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och lärande, Centrum för praktisk kunskap.
    To die well: the phenomenology of suffering and end of life ethics2019Inngår i: Medicine, Health care and Philosophy, ISSN 1386-7423, E-ISSN 1572-8633Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    The paper presents an account of suffering as a multi-level phenomenon based on concepts such as mood, being-in-the-world and core life value. This phenomenological account will better allow us to evaluate the hardships associated with dying and thereby assist health care professionals in helping persons to die in the best possible manner. Suffering consists not only in physical pain but in being unable to do basic things that are considered to bestow meaning on one's life. The suffering can also be related to no longer being able to be the person one wants to be in the eyes of others, to losing one's dignity and identity. These three types of suffering become articulated by a narrative that holds together and bestows meaning on the whole life and identity of the dying person. In the encounter with the patient, the health-care professional attempts to understand the suffering-experience of the patient in an empathic and dialogic manner, in addition to exploring what has gone wrong in the patient's body. Matters of physician assisted suicide and/or euthanasia-if it should be legalized and if so under which conditions-need to be addressed by understanding the different levels of human suffering and its positive counterpart, human flourishing, rather than stressing the respect for patient autonomy and no-harm principles, only. In this phenomenological analysis the notions of vulnerability and togetherness, ultimately connecting to the political-philosophical issues of how we live together and take care of each other in a community, need to be scrutinized.

    Fulltekst (pdf)
    fulltext
  • 110.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och lärande, Centrum för praktisk kunskap.
    Vad skall vi göra med ADHD i förskolan?2016Inngår i: Inifrån och utifrån: Om praktisk kunskap på förskolan / [ed] Lotte Alsterdal, Maria Pröckl, Huddinge: Södertörns högskola, 2016, s. 319-335Kapittel i bok, del av antologi (Annet vitenskapelig)
    Fulltekst (pdf)
    Vad skall vi göra med ADHD i förskolan?
  • 111.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och kommunikation, Centrum för praktisk kunskap.
    Vad är praktisk kunskap?: En inledning till ämnet och boken2009Inngår i: Vad är praktisk kunskap? / [ed] Jonna Bornemark & Fredrik Svenaeus, Huddinge: Södertörns högskola , 2009, 1, s. 11-34Kapittel i bok, del av antologi (Annet vitenskapelig)
    Fulltekst (pdf)
    Vad är praktisk kunskap?: En inledning till ämnet och boken
  • 112.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och lärande, Centrum för praktisk kunskap.
    Vi har förlorat känslan för lidandet2015Inngår i: Svenska Dagbladet, ISSN 1101-2412, nr 20 oktoberArtikkel i tidsskrift (Annet (populærvitenskap, debatt, mm))
  • 113.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och lärande, Centrum för praktisk kunskap.
    Vi ser inte människan för alla kroppsdelar2013Inngår i: Svenska Dagbladet, ISSN 1101-2412, nr 12 marsArtikkel i tidsskrift (Annet (populærvitenskap, debatt, mm))
  • 114.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och kommunikation, Centrum för praktisk kunskap.
    Vikten av kropp: [Recension av:] Helena Dahlberg. ”Vikten av kropp: Frågan om kött och människa i Maurice Merleau-Pontys Le Visible et l’invisible”, [doktorsavhandling,] Göteborgs universitet, 20112012Inngår i: Lychnos, ISSN 0076-1648, s. 251-256Artikkel, omtale (Annet vitenskapelig)
  • 115.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och lärande, Centrum för praktisk kunskap.
    Vår förlorade självkontroll2019Inngår i: Dagens Arena, nr 23 augustiArtikkel i tidsskrift (Annet (populærvitenskap, debatt, mm))
    Abstract [sv]

    Kroppens natur och känsloliv är nyckeln till att förstå hur dataspel och sociala medier kan utöva en så stark lockelse och övergå till beroenden, framförallt för barn och ungdomar som har växt upp i en digitaliserad värld, skriver Fredrik Svenaeus i en essä om vår mänskliga natur.

  • 116. Svenaeus, Fredrik
    Was ist das - die Kunst?: Konstens ontologiska status hos Martin Heidegger1992Inngår i: Ord och bild, ISSN 0030-4492, nr 3, s. 94-99Artikkel, omtale (Annet (populærvitenskap, debatt, mm))
  • 117.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och kommunikation, Centrum för praktisk kunskap.
    What is an organ?: Heidegger and the phenomenology of organ transplantation2010Inngår i: Theoretical Medicine and Bioethics, ISSN 1386-7415, E-ISSN 1573-0980, Vol. 31, nr 3, s. 179-196Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    This paper investigates the question of what an organ is from a phenomenological perspective. Proceeding from the phenomenology of being-in-the-world developed by Heidegger in Being and Time and subsequent works, it compares the being of the organ with the being of the tool. It attempts to display similarities and differences between the embodied nature of the organs and the way tools of the world are handled. It explicates the way tools belong to the totalities of things of the world that are ready to use and the way organs belong to the totality of a bodily being able to be in this very world. In so doing, the paper argues that while the organ is in some respects similar to a bodily tool, this tool is nonetheless different from the tools of the world in being tied to the organism as a whole, which offers the founding ground of the being of the person. However, from a phenomenological point of view, the line between organs and tools cannot simply be drawn by determining what is inside and outside the physiological borders of the organism. We have, from the beginning of history, integrated technological devices (tools) in our being-in-the-world in ways that make them parts of ourselves rather than parts of the world (more organ- than tool-like), and also, more recently, have started to make our organs more tool-like by visualising, moving, manipulating, and controlling them through medical technology. In this paper, Heidegger’s analysis of organ, tool, and world-making is confronted with this development brought about by contemporary medical technology. It is argued that this development has, to a large extent, changed the phenomenology of the organ in making our bodies more similar to machines with parts that have certain functions and that can be exchanged. This development harbours the threat of instrumentalising our bodily being but also the possibility of curing or alleviating suffering brought about by diseases which disturb and destroy the normal functioning of our organs.

  • 118.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och lärande, Centrum för praktisk kunskap.
    What is phenomenology of medicine?: Embodiment, illness and being-in-the-world2013Inngår i: Health, Illness and Disease: Philosophical Essays / [ed] Havi Carel, Rachel Cooper, Durham: Acumen Publishing, 2013Kapittel i bok, del av antologi (Fagfellevurdert)
  • 119.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och lärande, Centrum för praktisk kunskap.
    Why Heideggerian Death Anxiety is not Truly Uncanny: Existential Feelings and Psychiatric Disorders2018Inngår i: Discipline filosofiche, ISSN 1591-9625, E-ISSN 2279-7343, Vol. 28, nr 2, s. 43-59Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    The aim of this paper is to provide a phenomenology of uncanniness which shows that although Martin Heidegger in his path breaking analysis of existential anxiety and human finitude puts his finger on some key elements of what in German is known as “das Unheimliche”, this analysis falls short of displaying what it means to have a truly uncanny experience for reasons of neglecting the constitutive powers of embodiment and intersubjectivity. To understand the true nature of the uncanny, we should turn to experiences of automata, corpses, ghosts and doubles found in horror stories and to the lives of persons afflicted by certain mental disorders, such as Cotard syndrome and Capgras delusion. To feel and perceive oneself to be dead (Cotard syndrome) or family members to have been replaced by impostors (Capgras delusion) are not only more profoundly uncanny experiences than facing the general meaninglessness of life, targeted by Heidegger; they are in many ways experiences that can teach us more about the phenomenology of being-in-the-world than Heidegger’s account of existential anxiety is able to do. The experiences reported by persons suffering from such mental disorders force us to acknowledge how all pervasive and powerful so called existential feelings can be in affording – and denying – structure and content to our perceptions and thoughts when we inhabit a world.

  • 120. Svenaeus, Fredrik
    Wittgensteinian perspectives on bioethics2001Inngår i: Medicine, Health care and Philosophy, ISSN 1386-7423, E-ISSN 1572-8633, Vol. 4, nr 1, s. 97-99Artikkel i tidsskrift (Fagfellevurdert)
  • 121.
    Svenaeus, Fredrik
    Södertörns högskola, Institutionen för kultur och kommunikation, Centrum för praktisk kunskap.
    Å bli syk: en studie i tilsykningens fenomenologi2007Inngår i: Humanistisk sykdomslære: tanker om diagnoser og sykdom, helse og velvære / [ed] Gunn Engelsrud, Kristin Heggen, Oslo: Universitetsforl. , 2007, s. 42-58Kapittel i bok, del av antologi (Annet vitenskapelig)
  • 122.
    Svenaeus, Fredrik
    et al.
    Södertörns högskola, Institutionen för kultur och kommunikation, Centrum för praktisk kunskap.
    Bornemark, JonnaSödertörns högskola, Institutionen för kultur och kommunikation, Centrum för praktisk kunskap.
    Vad är praktisk kunskap?2009Collection/Antologi (Annet vitenskapelig)
    Abstract [sv]

    Antologin beskriver och fördjupar forskningsfältet praktisk kunskap med tonvikt på frågor kring yrkeskunnande och utbildning. Medverkande är lärare, forskare och magisterstudenter vid Centrum för praktisk kunskap, Södertörns högskola. Perspektiven i bokens olika bidrag är företrädesvis humanistiska, bland nyckelbegreppen märks praktisk visdom, tyst kunskap, känslor och kunskap, erfarenhet, reflektion, fenomenologi, hermeneutik, bildning, dilemma, dygdeetik, berättelse och essä.

    Fulltekst (pdf)
    Vad är praktisk kunskap?
    Download (jpg)
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