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The objectives are to examine the tension between the ethics of care and the ethics of justice, offer critical analysis and develop an amalgam of key elements from both. A more sufficient framework for moral decision-making will be proposed and its validity assessed. Part One investigates the ethics of care, beginning with a critical analysis of Carol Gilligan's approach to the ethics of care and justice, leading to an exploration of the nature and content of care from key authors in the debate. By focusing on nursing the tensions surrounding care are highlighted. Critical analysis draws out key themes from care including persons, relationships, context and responsibilities. Part Two examines the ethics of justice, concentrating on the substantive theories of John Rawls and Alasdair MacIntyre. Through critical analysis the need for minimum standards of protection for the vulnerable in society is highlighted. The thesis emphasises and argues for justice as equality, fairness and equity, the importance of persons, community, rationality, justification, fittingness, morality, duties and obligations. Part Three argues for an amalgam of key themes from both the ethics of care and justice. This model consists of the crucial role of context, persons and relationships, responsibilities, justice and appropriateness in moral decision-making as a framework for a middle way. After arguing for its sufficiency in theory, it is tested in practice by application to the Child B case. The thesis argues a middle way model is more adequate than either the ethics of care or justice alone for critically examining the decisions and justifications offered in this case. In conclusion, critical reflection on the theory and practice of a middle way model is offered, and its potential for further application and development regarding moral decision-making and training for the caring professions explored.

Collaborative teaching may provide classroom support, professional development, and mentoring for teachers (Gallo-Fox & Scantlebury, 2016; Guise et al., 2017; Friend et al., 2015; Rytivaara et al., 2019). Recent scholarship in music education has indicated that collaborative teaching may also provide a more holistic approach to student teacher preparation (Kim, 2020; Palmer, 2018; Vanderwerff, 2019). Yet, research has shown that strong teacher-to-teacher relationships are essential for collaborative teaching to benefit teachers (Pratt, 2014; Guise et al., 2017), and that a purposeful study and enactment of care may aid in the development of these positive relationships (Rabin, 2020). Nevertheless, collaborative teaching in music education has generally focused on collaborative teaching in higher education, or as an exploratory, temporary practice (Bartleet & Hultgren, 2008; Clauhs & Newell, 2013; Freer & Barker, 2008), making it difficult to determine how teachers may develop and maintain strong, caring relationships that foster collaboration. The aim of this research was to examine long-term collaborative teaching to understand what attributes contribute to successful collaborative teaching partnerships among secondary instrumental music educators. In this ethnographic study, I examined the collaborative teaching experiences and social practices of four secondary instrumental music educators over an eight-month period through the lens of Noddings’s (2005, 2012, 2013) educational care theory. I used multiple methods of data collection such as interviews, observations, surveys, and artifacts to understand the context, attitudes, and approach these teachers used in working together. I utilized Gee’s (2014) approach to discourse analysis to deeply explore the data and understand care across teachers’ relationships. Collaborative teaching provided these four secondary instrumental educators with consistent support and professional learning. The teachers’ collaboration thrived as they developed strong, caring relationships. Despite heavy teaching burdens, teachers felt less overwhelmed and isolated than in their previous teaching positions. Instead, the teachers expressed a sense of belonging and fulfillment from working collaboratively. Teachers’ attitudes rather than their skills, experience, or specialty played a primary role in the development of their caring teacher-to-teacher relationships. These teachers were committed to working together, to helping one another in the classroom, and to maintaining and developing caring relationships.

Yes / This paper is about care, insider positions and mothering within feminist research. We ask questions about how honest, ethical and caring can we really be in placing the self into the research process as mothers ourselves. Should we leave out aspects of the research that do not fit neatly and how ethical can we claim to be if we do? Moreover, should difficult differences, secrets and silences that emerge from the research process and research stories that might 'out' us as failures be excluded from research outcomes so as to claim legitimate research? We consider the use of a feminist methods as crucial in the reciprocal and relational understanding of personal enquiry. Mothers invest significant emotional capital in their families and we explore the blurring of the interpersonal and intrapersonal when sharing mothering experiences common to both participant and researcher. Indeed participants can identify themselves within the process as 'friends' of the researcher. We both have familiarity within our respective research that has led to mutual understanding of having insider positions. Crucially individuals' realities are a vital component of the qualitative paradigm and that 'insider' research remains a necessary, albeit messy vehicle in social research. As it is we consider a growing body of literature which marks out and endorses a feminist ethics of care. All of which critique established ways of thinking about ethics, morality, security, citizenship and care. It provides alternatives in mapping private and public aspects of social life as it operates at a theoretical level, but importantly for this paper also at the level of practical application.

Building on the work of Giorgio Agamben and Michel Foucault, this dissertation addresses how the sovereign's command over life intersects with contemporary global governmentality. Particular attention is given to the geographically sedimented normative dimensions entailed in this intersection. Two broad questions emerge from this focus: 1) How are the perceived and actual boundaries of U.S. responsibility for distant (non-national) life formed; and 2) How do emotional sentiments of care and concern within the U.S. populace for distant life impact the sovereign's geopolitical calculations.The case of Sudan, especially Darfur, is utilized to help illuminate these questions. With regard to sovereign power, I analyze the Darfur related discourse being produced by the U.S. executive. I argue that this discourse is part of a bio-normative geopolitics aimed at maintaining the U.S. claim on the valuation of global life, while at the same time challenging the privileged status of the concept of genocide within our contemporary global governmentality. With regard to the societal constitution of global governmentality, I investigate two partially overlapping cases, one on the globally focused Christian Right and the other on the faith based movement to "save Darfur".In the former case, I consider how norms, values, and feelings of care contribute to the facilitation and construction of geographical knowledge, which, in turn, helps to inform particular engagements with the space of Sudan. In the latter case, the question of caring for distant others is taken up from the perspective of the recent work of Giorgio Agamben, who ultimately posits the inherent need to circumvent sovereign power within any form of normative activism. Addressing this problem, I suggest the possibility of establishing alternative communities of care, which are not only grounded on a recognition of our global intersubjectivity, but also on our common predicament in the face of a universally prevalent sovereign power.

This thesis investigates the impact of apology hesitance on medical relationships after an error occurs. Literature suggests that medical personnel are reluctant to apologize because an apology suggests legal liability, violates the drive to provide perfect care that is expected of medical personnel and reinforced during medical education, and violates the certainty over bodies and maladies expected of medical personnel. I suggest that a culture of silence, a pattern of conduct embedded in medical culture, encourages apprehensiveness towards apology and responsibility in the face of error. Despite the fear of litigation, ‘Apology Act’ legislation shields apologizers from having their apology used against them in court, and literature suggests that apologizing following an error benefits doctors by restoring conscience and confidence, assists in the healing of patients and families and restores trust in their relationship with their health care provider, and refines the practice of medicine by addressing how the error occurred. I present two arguments in this thesis. First, I argue that a culture of silence has serious negative impacts on medical relationships and the safe provision of medical care as a whole by obstructing responsibility, apology, and preventing the discussion and correction of conduct that led to the error. Medical personnel who refuse to apologize, or provide an apology that is conditional, instrumental or otherwise of poor-quality leaves their relationship with patients and families in jeopardy. Further, by not apologizing, medical personnel obstruct their own ethical and moral development and obscure the origin and conditions surrounding the error, potentially jeopardizing the safety of future patients. Second, I argue that the medical culture of silence should be replaced by a culture that embraces apology. Doing so would permit medical culture to draw from care ethics, the principles of which are appropriate to responding to, maintaining, and repairing relationships that have experienced damage. The emphasis that care ethics places on maintaining and repairing relationships is especially coherent with apologies that seek to morally engage with the victim, promise non-repetition, and establish a proper record of events. Further, care ethics offers normative recommendations for conduct to respond to and repair relationships, provides inroads to refining notions of human security and safety, and is particularly attuned to interrogating dynamics of power within relationships, dynamics that can limit the potential for and impact of apology. This thesis offers the Tainted Blood Scandal of the 1980s and 90s as a case study. The provision of contaminated blood and blood product resulted in thousands of Canadians becoming infected with Human Immunodeficiency Virus and Hepatitis C. Through this case, I show that the actions of public health officials, the Red Cross, and healthcare providers reflected a culture of silence that sought to avoid and dispute attributions of responsibility by victims, blood activists, and the public. This is the culture that this thesis in its advocacy of apology seeks to challenge. / Graduate

Thesis (Ph.D.)--University of Minnesota, 1998. / Includes bibliographical references (leaves 115-119). Also available on the World Wide Web as a PDF file.

Physical and psychosocial symptoms in advanced chronic obstructive pulmonary disease (COPD) are cumulative and profound; global financial and human costs are huge. COPD in late stages runs an unpredictable downward course of increasing, potentially fatal exacerbations. Nevertheless many physicians avoid advance care planning in this context, a choice that tends to promote last minute crisis decision-making. To explore a more ethically sound proactive approach to end-of-life care decision-making I conducted a qualitative study informed by the question: “What is required for meaningful and effective advance care planning in the context of advanced COPD?” Fifteen participants (eight patients with advanced COPD plus seven intimate others) participated in two in-home advance care planning discussions that incorporated patient-centred care principles. Session transcripts were analyzed using "interpretive description." Despite initial wariness, participants were able to discuss their care-related hopes and preferences and reported that the process was a positive one. Interpretation of the positive feedback suggested participants experienced the process as a chance to: a) talk with an attentive clinician, b) learn, c) consider care-related goals and preferences, and, d) have intimate others hear about these goals/preferences. Interpretation of the process that led to this positive assessment is described in terms of a thematic network. The overarching global theme of this network was "advance care planning as collaborative care," which involved three organizing themes--partnering, negotiating ambiguity, and being a resource--and a cluster of basic themes related to each of these. The "collaborative care" approach is discussed as a guide to advance care planning in advanced COPD. Like other advance care planning models, the study approach included a skilled clinician facilitator, provision of targeted information, and attention to readiness. There were four new elements: focus on caring, engaging hope, facilitator reflective praxis, and contextual sensitivity. While potentially enhancing the "care" dimension in advance care planning, the study approach may incidentally improve resource allocation and satisfaction with outcomes. Done well it may enhance decision-making and care planning, and, just as importantly, be experienced as care itself at a time and by those often neglected in this regard.

In this essay, I bring together the Swedish debate concerning tax subsidized household services – the so called RUT-deduction – with feminist care ethics, here represented mainly by philosopher Virginia Held. The first and main question asked, is how a care ethical argument against increased trade in housework can be formulated. The idea of the relational character of care as well as care representing an irreplaceable value, leads to the following argument: An increased trade in housework leads to less care and weakened care relations and this implies a loss both to individuals and to society. The second question posed, concerns the reach of the argument above: both with respect to what kind of housework that can reasonably be seen as part of the practice of care as well as within what type of relationships the idea of care practice applies. In this part I conclude that there is no ground for drawing a sharp line between housework which is, and housework which is not, part of care practice. The arguments presented are relevant for the discussion about what kind of gender equal society we should strive for. If justice is seen as a value superior to care, full time paid work for women as well as for men can be seen as a reasonable route towards gender equality. If the value of care and of care relations is placed alongside justice, other solutions than commodification of housework may be seen as needed.

Care ethics is primarily about responding to needs. Yet, surprisingly, attempts to apply the ethics of care in the domain of law have paid almost no attention to the concept of legal needs. This study fills that gap by systematically defining legal needs. It does this by revising current understandings of legal need through a unified conceptual framework for the philosophy of needs and a comparative analysis of legal action, and its major alternatives in dispute resolution and prevention. The conception of legal need that results is both more sensitive to preventative functions of the law and opens the door to a much wider range of policy options beyond legal aid. Legal needs are found to be a special case of institutional needs, i.e. needs that cannot be satisfied without an institution. I argue that the existence of institutional needs means institutions, rather than any particular actor within them, can be caregivers, but not all conceptions of the ethics of care are compatible with this kind of need. Joan Tronto’s conception of care is found to be the most accommodating and is used as a framework for a series of policy recommendations to move us towards a caring legal system.