Thesis advisor: Dermot Moran / In this dissertation, I critically evaluate the contributions of Dietrich von Hildebrand (1889-1977) to the relatively neglected topic of the phenomenology of freedom. We can have, I argue, an experience of a “bias” of freedom in favor of the morally good: willing what is morally good renders one freer, and willing against what is morally good renders one less free. Attempts to reconcile freedom and morality have often identified freedom with autonomy, most famously in Immanuel Kant, or even rendered freedom determined by the morally good, as in Socratic intellectualism and in Scheler. These attempts neglect what Hildebrand finds to be the central feature of the will and freedom: the free self-donation (Hingabe) of the person, the will’s fiat (let it be); which is the key to the reconciliation of freedom and morality. The height of freedom, I argue, is embodied particularly in our freedom to sanction and disavow value-responses (Wertantworten) of the heart (esp. affective love), which Hildebrand calls “cooperative freedom” (mitwirkende Freiheit). In order to give ourselves to what has value, what has value must first be given to us. In Chapter One, I show that doing justice to this givenness requires, for Hildebrand, holding the radically realist epistemological claim that consciousness is directly receptive to being. Receptivity is prior to any activity on the part of the person; it comes before freedom. Chapter Two explores how things are given as having “importance” (Bedeutsamkeit) and “value” (Wert). Values issue a call (Fordern, “demand”) to give a proper response (Antwort). Chapter Two also outlines Hildebrand’s conception of phenomenology as involving “reverence” (Ehrfurcht). Reverence is openness to value’s word (Wort) and call to give that response. Reverence is defined as freely allowing oneself to be formed by the “laws” of values, and it is essential to freedom. Chapter Three argues that freedom’s most fundamental aspect is defined as “self-donation” (Hingabe), encapsulated in the fiat of the will. Building on William James and Edmund Husserl, Hildebrand expands the phenomenological account of willing as giving the person’s fiat to being moved by potential motives according to their objective importance, in what amounts to an act of giving oneself (Hingabe) in one’s free response. It is this notion of self-donation that enables Hildebrand to secure the independence of the will from affectivity (in contrast to Scheler) and from the mind (in contrast to James and Husserl). Yet this independence rests upon a dependence on values being given for the will to will. Reversing Kant and aligning more with Emmanuel Levinas, Hildebrand finds reverent “heteronomy,” not just autonomy, to be the foundation of the independence of the will and “invests” it with meaning and purpose. Chapter Four explores Hildebrand’s notion of cooperative freedom to sanction or disavow experiences according to their value. For Hildebrand, the sanction can only be actualized in accord with a “general will to be morally good,” or else it is an arbitrary pseudo-sanction. Unlike our freedom to do actions, cooperative freedom is a freedom that can only be fully actualized as a moral freedom. Hildebrand claims cooperative freedom does not pertain to the will, but to a separate “free personal center” (freies Personzentrum), because he associates the will with action. I will argue, nonetheless, that every fiat of the will includes what I term the “cooperative moment” of freedom, so that only a morally good fiat is fully actualized as a fiat. Chapter Five defines this general will to be morally good. It is a will composed of fundamental moral attitudes, particularly reverence for the hierarchy of values, that are the core of the virtues. In this concept of the general will, Hildebrand unites a Kantian concern for willing what is good-in-itself with Scheler’s concern for willing higher values over lower values. In so doing he comes to a unique synthesis of Kantian ethics, virtue ethics, and value-ethics in his conception of good will, which all rest on the concept of self-donation. Chapter Six argues that any ethics that is based on what is good-in-itself necessarily, if it recognizes the unique preciousness of the person, becomes a love ethics, for love is the fullest and most proper response to the value of the person. Without recognizing this connection of ethics to love, one almost inevitably misses the connection between morality and happiness. In that case a morality based on the good-in-itself ends up appearing somewhat depersonalizing and burdensome. Just as it is legitimate to pursue one’s own happiness in love by making the beloved the condition of one’s happiness, so too with morality it is legitimate to pursue the happiness that only being moral can bring. So it is in the person who has a quality of loving goodness (Güte) for all where we experience the height of personal freedom as moral freedom. From a phenomenological analysis of this person, I derive four ways moral value enhances freedom: 1) it recollects the person to his or her deepest subjectivity (Eigenleben, “own life”), 2) it “supports” the will and prevents it from being arbitrary, 3) the happiness being moral can bring “nourishes” freedom by giving it energy and strength, and, finally, 4) the happiness being moral brings “intensifies” good activities, i.e., it makes the person readier to do them in the future. Chapter Seven argues that while one is free to reject value in favor of what Hildebrand calls the merely subjectively satisfying, doing so subverts freedom itself into prideful self-enclosure. It also annuls freedom in that it enslaves one to one’s desires. In contrast to Kant, this identification of freedom with moral freedom is not because freedom is the autonomy of following a law given in pure practical reason, but rather it is the reverent acceptance (fiat) of the “heteronomy” the word and law of values impose on us. / Thesis (PhD) — Boston College, 2021. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

The Gift 2.0 - A Museological Study of donations of Objects and its Underlying Motives, is a study in order to explain why people choose to donate items for museums, rather than any other alternative.The empirical study consists of qualitative, semi-structured research-interviews conducted with seven selected curators from various museums, with extensive experience of the subject acquisition. I have chosen to only examine Swedish cultural-historical museums. The hypothesis that I assumed was first and foremost that the heritage sphere is what Pierre Bourdieu calls a field. The reason that people would donate objects to museums, is that the donation itself brings cultural capital to the donor, from people with the same habitus. Since I felt that Bourdieus theory of field, capital and habitus could not explain all the reason why people donate items to museum, my second hypotheses was that certain objects are what Annette Weiner called inalienable possessions, objects that at any cost may not be sold or bartered away. It is precisely the ability to keep the object outside of the commercial sphere that is the essential for an inalienable possession. Linked to this hypothesis I argued that museums act like a bastion of inalienable possessions, in which the donor can continue to keep the object while it has been given. My source material consists of the research interviews and secondary material that I have acquired during the study, consisting of literature, deed of gift and e-mail correspondence. I have analyzed both primary and secondary source material using my hypotheses. The results of this study verify that my hypothesis is valid to use as a musicological theory of gifts. The study is a two year master´s thesis in Museum and Heritage Studies.

In this paper I examine the factors that affect the likelihood an individual is a registered organ donor. Unlike many studies which focus on subpopulations in specific regions, I utilize national data to get a broader assessment of individuals from around the country across a number of racial and religious classifications. Using a probit model and controlling for a variety of parameters, I find that some racial and religious variables are negatively and significantly associated with organ donor registration rates, while education and being female are positively associated with organ donor registration rates. I conclude by discussing the implications of my results and the potential for future research.

La présente recherche met en évidence un phénomène qui est le fond commun des manières d’apparaître analysées par la phénoménologie française contemporaine. Ce phénomène est mis en évidence par l’analyse des œuvres de Jean-Luc Marion, Mihel Henry et Emmanuel Lévinas. L’analyse de l’œuvre de Marion permet de définir la métaphysique : celle-ci considère que l’apparaître est nécessairement la prérogative d’un Je. Contre cette idée, la phénoménologie met en évidence un phénomène qui apparaît avant qu’un Je ne s’en reçoive. Ce qui se montre ainsi de soi-même est le phénoménal. C’est sur fond de ce phénoménal que la donation se déploie, et si la donation ne donne plus son contenu à l’apparaître, elle est déploiement des phases qui structurent la phénoménalité. L’analyse de l’œuvre de Henry permet de distinguer la manière d’apparaître du phénoménal de celle du Je. Le contenu de l’apparaître du phénoménal est identiquement sa manière d’apparaître, et en cela le phénoménal est affectivité. Mais cette affectivité est impersonnelle et se dit d’une foison de tonalités affectives. Elle doit donc être distinguée du fait de se sentir soi-même considéré en lui-même qu’est cette essence de l’affectivité où le Soi se saisit de son ipséité. L’analyse de l’œuvre de Lévinas permet de décrire le déploiement des phases de la phénoménalité en deux mouvements. Par un mouvement d’en-stase, l’essence de l’affectivité se distille du phénoménal. Par un mouvement d’extase, le gouffre de l’« il y a », l’idée d’infini et la distance phénoménologique s’évaporent du phénoménal. L’unité de ces deux mouvements contraires est nommée diastase, et cette diastase est comprise comme quête d’emphase. / This researh highlights a phenomenon that is the common bakground of the various modes of manifestation analysed by the french contemporary phenomenology. That phenomenon is highlighted by the analysis of the works of Jean-LucMarion, Mihel Henry and Emmanuel Levinas. The analysis of the works of Marion brings us to a definition of the metaphysics : it considers that the manifestation is always the prerogative of a subject. Against this idea, the phenomenology highlights a phenomenon that appears before any subject. The phenomenon that shows itself that way is the phenomenal. It’s on that that the donation spreads, and if that donation does not give its content to the manifestation, it is the deployment of the phases that structure the phenomenality. The analysis of the works of Henry brings us to a distinction between the way that the phenomenal appears and the way that the ego appears. The contents of the manifestation of the phenomenal is also its way of appearance, and in that sense, the phenomenal is affectivity. But that kind of affectivity is impersonal, and concerns an abundance of affective qualities. It must be distinguish from the fact to feel itself considered in itself whih is that essence of affectivity on whih the self seize its selfhood. The analysis of the works of Levinas allows a description of the deployment of the phases of the phenomenality in two movements. By a movement of enstasis, the essence of affectivity gets distilled from the phenomenal. By a movement of extasis, the gulf of the « there is », the idea of infinity, and the phenomenological distance, evaporates from the phenomenal. The unity of these two movements is called diastasis.

Because of the diversity of the society,the contents of the service and production provided by the public department (Government) and the private department (Business) can not fit the present and future needs. Based on the failures of the functions of the society and the government,NPO or NGO is flourishing to make up for the insufficiency of the two departments. There is a vigorous development of NPOs in Taiwan since 921 earthquake,and the numbers of NPOs rise steeply.As to NPOs,it is very critical to understand the donation willingness of the donators on the situation of limited society resources and private donations. The goals of the research are to discuss the donation willingness of the donators of the NPOs including the personalities, motives, religious beliefs of the donators,the fame of NPOs,the extent of expositions of information and the usage of the donation.And then probe the causes of the donation willingness of the donators. The goals of the rsearch are as following: 1.To probe the recognition of the NPOs managers,volunteers and donators to influence the donation willingness of the donators in Kaohsiung district. 2.To analyze the factors that influence the donators of the NPOs in Kaohsiung district. 3.To provide the suggestions to the managers of the NPOs in Kaohsiung district.

Darbo tikslas - įvertinti kraujo donorų požiūrį į pakartotinę kraujo donorystę ir nustatyti priežastis, dėl kurių kraujo donorai nesiryžta pakartotiniam kraujo davimui. Darbo uždaviniai:1.Įvertinti atlygintinų ir neatlygintinų kraujo donorų požiūrį į kraujo donorystę ir nustatyti pirmo kraujo davimo motyvus. 2. Nustatyti priežastis, dėl kurių kraujo donorai nesiryžta pakartotiniam kraujo davimui atlygintinų ir neatlygintinų donorų tarpe. 3. Nustatyti ir palyginti atlygintinos ir neatlygintinos kraujo donacijos ekonominius kaštus. Tyrimo metodika. Tyrimas vykdytas 2012 m. kovo-balandžio mėnesiais viešojoje įstaigoje Nacionalinis kraujo centras. Telefoninės apklausos būdu, pagal sudarytą klausimyną, buvo apklausti 400 kraujo donorai, kurie po pirmo kraujo davimo neatvyko pakartotinam kraujo davimui praėjus vieneriems ir daugiau metų. Ekonominis kraujo donorystės vertinimas atliktas skaičiuojant ir vertinant 2011 m. kraujo donorystės ekonominius rodiklius. Statistinė gautų duomenų analizė atlikta naudojant “SPSS 17.0” statistinę programą. Ryšio stiprumas tarp kategorinių kintamųjų buvo tiriamas naudojant Kramerio V koreliacijos koeficientą, kartu tikrinant hipotezę apie jo lygybę nuliui (statistinį reikšmingumą). Požymių priklausomybei nustatyti skaičiuotas chi-kvadrato (χ2) kriterijus. Kai reikšmingumo lygmuo p<0,05, požymių skirtumas tiriamųjų grupėse laikytas statistiškai reikšmingu. REZULTATAI. Dažniau neatlygintinai pirmą kartą duoti kraujo buvo atvykę asmenys, turintys... [toliau žr. visą tekstą] / AIM OF THE STUDY: to evaluate blood donors‘ attitude to repeated blood donation and to determine the causes why blood donors refuse to repeat blood donation. OBJECTIVES: 1. To evaluate remunerated and non-remunerated blood donors‘ attitude to blood donation and determine the incentives for the first blood donation. 2. To determine the causes why blood donors refuse to repeat remunerated and non-remunerated blood donation. 3. To assess and compare the cost of remunerated and non-remunerated blood donation. RESEARCH. The research was conducted in March - April, 2012, at National Blood Center. There was prepared a questionnaire and 400 blood donors, who did not donate blood after one year or more after first donation, were asked to answer the questions by phone. The economic blood donation evaluation was carried out while calculating and analysing the data regarding blood donation from the year 2011. The statistical analysis of the data was conducted using “SPSS 17.0” statistical programme. Cramer‘s V correllation coefficient was used to determine the relationship between categorical variables, at the same time checking the zero hypothesis (statistical significance). In order to determine the dependence of variables, chi-square (χ2) criterion was calculated. The differences were judged to be statistically significant, when p<0.05. RESULTS. Individuals who had higher university education, were employed and received a monthly salary of more than 2,500 Lt, first time donated... [to full text]

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Au lendemain de la renaissance juridique du XIIe siècle et de la redécouverte des compilations de Justinien, les juristes médiévaux s’attachent à bâtir un principe général de prohibition des donations entre époux. Dès la première moitié du XIIIe siècle, civilistes et canonistes assouplissent cependant les restrictions, passant ainsi d’une prohibition stricte à un simple système de révocabilité. Les praticiens français, répondant aux demandes de conjoints soucieux de protéger le survivant, ont contribué à l’affaiblissement des entraves romaines et canoniques : serment promissoire, clause de renonciation, donation par personne interposée constituent autant d’expédients, parfois même empiriques et frauduleux. En dépit de ce long glissement doctrinal et des palliatifs élaborés par les notaires, des interdictions ont longtemps persisté dans la plupart des législations territoriales, rédigées et inlassablement réformées à l’aune du droit romain, du Moyen Âge central au début de l’Époque moderne. / Immediately following the juridical renaissance of the 12th century and the rediscovery of the Justinian codification of Roman law, medieval jurists were committed to creating a general principle prohibiting donations between spouses. As early as the first half of the 13th century, however, civil law experts and canonists modulated the restrictions, thereby moving from strict prohibition to a simple system of revocability. French practitioners, responding to requests from married people concerned to protect their surviving spouse, contributed to weakening the constraints of Roman and canon law; promissory oaths, renunciation clauses and donations through an intermediary comprised such contrivances, which were sometimes even improvised and fraudulent. Despite this long doctrinal slide and the palliatives drawn up by notaries, such interdictions persisted over a long period of time in most territorial legislations, redrafted and repeatedly reformed according to the standards of Roman law from the high Middle Ages to the beginning of the modern times.

The views of medical doctors regarding organ donation and transplantation in the Durban Metropolitan Region were examined in an exploratory and explanatory study, which included a descriptive, convenience sampled study of 43 graduate and postgraduate professionals, practicing in the private and provincial sectors. Characteristics were obtained from a 1 D6-item questionnaire that were later divided into component contributions according to Fazio's attitude to behavior process model (Fazio, 1989; Fazio & RoskosEewoldson, 1994). Variables which were analysed included personal demographics, personal views, knowledge and skills, practice-related issues, attitudes and perceptions as well as future recommendations. Analysis of the information revealed that most medical doctors approved of organ donation practices and viewed transplantation as a significant roleplayer in both the community and medical sectors. However, a knowledge and skills deficit combined with religious presumptions and general uncertainty regarding issues surrounding the practical, legal and emotional concepts of brain death may be responsible for the relatively low personal dedication and practice participation rate among the sample. Medical doctors from the provincial sector appeared to have considerable concerns which included: time constraints; a perceived lack of support from colleagues, nurses and hospital administrators; a lack of medico-Iegal awareness relating to organ donation and brain death and a scarcity of experience and insight into the transplant process. In order to address the paucity of awareness pertaining to brain death and organ donation activities, the findings indicate that formal and interactive education programs during the undergraduate, postgraduate and medical development phases are required in which issues surrounding death and dying can be explored by a multidisciplinary team. It appears that this team must comprise of doctors, lawyers, religious leaders, psychologists, administrators, nurses, donor families and transplant co-ordinators. This development may serve to emphasize the professional importance of holistic bereavement counseling, improve doctor and patient satisfaction, increase organ donation referrals and transplantation rates as well as diminish medico-Iegal concerns. / Thesis (M.Cur.)-University of Natal, Durban, 2001.

Bakgrund: Organdonation kan rädda människors liv när all annan möjlig behandling redan testats. Behovet av organ i Sverige överskrider idag tillgången, vilket resulterar i att människor avlider i väntan på ett organ. Förutom att möjliggöra en människas överlevnad är transplantation mer kostnadseffektivt än kontinuerlig behandling. I nuläget finns inga nationella riktlinjer i Sverige för utbildning inom organdonation för intensivvårdssjuksköterskor. Forskning har visat att intensivvårdssjuksköterskans arbete är av stor vikt för donationsprocessen. Syfte: Syftet med studien är att belysa behovet av utbildning hos intensivvårdssjuksköterskor som vårdar potentiella avlidna donatorer. Metod: Studien har utförts genom en litteraturstudie med systematisk datainsamling. Integrativ metod med en kvalitativ innehållsanalys har använts då artiklar med både kvalitativ och kvantitativ ansats analyserats för att besvara syftet för studien. Resultat: En stor del intensivvårdssjuksköterskor upplevde sig vara obekväma med att vårda organdonatorer. Vårdandet av en donator kan medföra att mycket känslor uppstår hos intensivvårdssjuksköterskan och upplevdes som mentalt påfrestande. Utbildning inom organdonation kan hjälpa intensivvårdssjuksköterskan att hantera dessa känslor. Utbildning kan även leda till att fler potentiella donatorer identifieras. Utbildning behöver ges regelbundet och intensivvårdssjuksköterskan behöver specifikt utbildning om donationsprocessen, bemötande och kommunikation av de närstående samt skillnader i hjärt- och hjärndöda patienter. Slutsats: Intensivvårdssjuksköterskan behöver få en djupare förståelse av vården kring organdonation och få en ökad kunskap och utbildning för att stärka sin professionella roll. Utbildning kan även förbättra donationsprocessen och möjliggöra för fler donatorer. Vidare forskning inom området anses behövas för att utveckla vården kring donatorer och närstående. / Background: Organ donation can save lives when all other treatment options have been exhausted. Today, the demand for organs in Sweden exceeds supply, resulting in people dying in wait for an available organ for transplantation. In addition to saving a person’s life, transplantations are more cost-effective than continuous treatment. Currently, there are no national guidelines for the provision of training in the area of organ donations for intensive care nurses. Research has shown that the efforts of intensive care nurses play a major role in the donation process. Aim: The aim of this study is to shed light on the need for training of intensive care nurses caring for potential deceased donors. Methodology: The study was conducted through a literature review with systematic data collection. An integrative method with qualitative content analysis was employed, as articles with both qualitative and quantitative approaches were analysed to shed light on the aim of the study. Findings: A large proportion of intensive care nurses felt uncomfortable caring for organ donors. Caring for a donor can be a very emotional and mentally trying experience for intensive care nurses. Organ donation training can help intensive care nurses cope with these feelings. Training can also result in the identification of more potential donors. Regular training is necessary, and intensive care nurses require specific training on the donation process, treatment and communication with next of kin as well as differences between donation after cardiac death patients and donation after brain death patients. Conclusion: The intensive care nurses needs to gain a deeper understanding of the care surrounding organ donation. To increase the professional role of the nurse there is a need to strengthen the knowledge and education. The donation process could be improved by education, which can lead to more organ donations. Further research within this area of expertise needs to be done to be able to develop the care for the donors and their families.