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Aim: The aim of this comprehensive thesis is to explore different perceptions of public health nursing practice. The intention being to contribute to developing the service, theoretically and practically, in throe with current and future public health needs. Methods: The thesis comprises five studies. Public health nurses, young people, parents and decision makers are interviewed and share their perceptions of public health nursing practice (studies I, II, III and IV). Consultations at local child health clinics, clinics for young people and at school health services are observed (study III). A cross sectional study amongst a sample of doctors, public health nurses, midwives and child protection workers is carried out (study V). The first four studies have an explorative, descriptive design. Study V, with its focus on interprofessional collaboration, is based on the results of studies I, II, and IV. Findings: Study I, a case study, provides a backdrop for the remaining four studies. It focuses on changes the nurses have faced during the period 1984-2005. The results point to issues of visibility and that respect is more important for the nurses than authority or status. Study II is a philosophical study based on interviews with public health nurses. It gives an introduction to the philosophy of Emmanuel Levinas and develops a novel theoretical and practical understanding of aspects of responsibility in public health nursing. Study III shows the importance of relationships with service users in public health nursing practice; and that not only pleasantness but also honesty and openness are important. This study has contributed to further developing models of public health nursing interventions. Decision makers in study IV point to the challenges public health nurses face regarding collaboration, visibility and boundaries. Study V is a cross sectional questionnaire study that focuses on interprofessional collaboration. The results show that size of municipality can influence frequency of meeting points and views on issues relating to collaboration; and that mental health services are those most missed in collaborative relationships. The findings warrant further research and should be of interest when organising municipal health- and social services in Norway. Conclusions: The thesis concludes that service users and decision makers are satisfied with public health nursing services, but that public health nurses face challenges related to collaboration, to boundaries for knowledge and involvement, and in making their health promotive function visible / Denne doktorgradsavhandling: Perceptions of public health nursing practice - on borders and boundaries, visibility and voice, fokuserer på ulike oppfatninger av helsesøsters praksis. Helsesøstre, ungdom, foreldre, samt lokale politikere og administratorer er intervjuet om deres syn på helsesøstertjenesten. Konsultasjoner på helsestasjon for barn, ungdom og i skolehelsetjenesten er observert. Et utvalg av samarbeidspartnere har svart på et spørreskjema om samarbeidsforhold. Avhandlingen består av fem studier. De første fire studier har eksplorativ, deskriptiv design. Studie V er en tverrsnittsstudie som bygger på resultatene fra studiene I,II, og IV. Avhandlingen har til hensikt å løfte frem områder som respondentene mener fortjener oppmerksomhet og som kan ha praktiske og teoretiske implikasjoner for utvikling av tjenesten. Studie I, en case studie danner et bakteppe for de andre studiene. Den fokuserer på endringer i helsesøstertjenesten i perioden 1984-2005. Resultatene fra denne studien peker på helsesøstrenes opplevelse av usynlighet og at respekt er mer viktig for helsesøstrene i studien enn autoritet og status. Studie II er en filosofisk studie basert på intervjuer med helsesøstre. Den gir en introduksjon til Levinas’ filosofi og utvikler en dypere forståelse for teoretiske og praktiske aspekter av etisk ansvar i helsesøsters praksis. Studie III peker på betydningen av relasjoner i helsesøsters praksis. Det var viktig at konsultasjonene var hyggelige for helsesøstrene og brukerne, men ærlighet og åpenhet var også vesentlig for gode relasjoner. Beslutningstakere i studie IV peker på utfordringer helsesøstre har når det gjelder samarbeid, usynlighet, samt grenser for deres kunnskap og involvering. Studie V er en spørreskjemaundersøkelse som fokuserer på samarbeid. Resultatene viser at kommunestørrelse har betydning for hyppighet av møtepunkter og syn på samarbeid og at psykiske helsetjenester er savnet mest i samarbeidsrelasjoner. Disse funn burde være av interesse i fremtidig organisering av helse- og sosialtjenester. Avhandlingen konkluderer med at foreldre, ungdom og beslutningstakere er fornøyde med helsesøstertjenesten, men at helsesøstre står overfor viktige utfordringer i samarbeidsrelasjoner, i forhold til grenser for involvering og i å synliggjøre deres helsefremmende funksjon

[pt] O rosto do migrante nos fala, eloquentemente, a respeito da incrível desigualdade existente na sociedade humana e seus respectivos desdobramentos. Por outro lado, a maneira como notamos, percebemos e acolhemos esse rosto também fala, eloquentemente, a respeito de nós mesmos: o com que lidamos com a demanda, fragilidade e vulnerabilidade do órfão, da viúva e do forasteiro; daquele que está nu e faminto. Em outras palavras, pessoas pobres e desassistidas, caminhantes, migrantes, imigrantes, refugiados, expatriados, apátridas, requerentes de asilo, todos deslocadas à força. O exuberante e crescente fluxo migratório contemporâneo é formado por pessoas refugiadas da bestialidade das guerras e de governos despóticos, oriundas de territórios em conflito em busca de paz e segurança e, pelos assim chamados, imigrantes econômicos, que se refugiam em busca de melhores perspectivas de vida. Enquanto a disparidade de renda entre países pobres e ricos se mantiver como abissal e o processo de crescimento global se mantiver absolutamente desigual, o detonador migratório continuará fomentando os efeitos danosos do desequilíbrio da migração internacional com proporções épicas. Como consequência, a chegada de uma massa de imigrantes sem teto, privados de direitos humanos e não amparados adequadamente pela lei local, agudiza ainda mais os movimentos de caráter xenofóbico, racistas e nacionalistas. As incessantes ondas de novos imigrantes são percebidas com mal estar e temor provocando animosidade e hostilidade em relação à boa parte das comunidades e países que os recebem. O século XXI, marcado pelas novas eras da informação, da comunicação e da tecnologia; marcado pelos efeitos assimétricos de uma globalização perversa que promove o acesso não equitativo aos meios produtivos e financeiros; marcado pela formação e expansão de novos governos totalitários e pela configuração de uma nova ordem geopolítica multipolar; marcado pela persistência da pobreza e a perpetuação de desigualdades estruturais elementares, exarceba um fenômeno antigo, mas que se manifesta agora em proporções alarmantes: a crise dos refugiados e dos imigrantes pobres. Por tal razão utilizamos a perspectiva da filosofia de base ética do filósofo Emmanuel Lévinas. Suas categorias como rosto humano, visitação do rosto, rosto como revelação, rosto do estrangeiro, da viúva e do órfão como transcendência, cultura como rosto de outrem, perspectiva inter-humana, alteridade e próximo nos ajudam a lançar luz sobre a situação dos refugiados e imigrantes pobres da atualidade. De igual forma, também nos pareceu fundamental utilizar a perspectiva adotada por Papa Francisco durante todo o seu magistério. Desde o início de seu pontificado o Sumo Pontífice chamou a atenção para os novos desafios relativos ao drama dos refugiados e imigrantes da atualidade. Nos alertou de que a humanidade está em crise e que precisamos dar uma resposta efetiva às atuais mazelas humanas através de uma postura solidária e rejeitando as traiçoeiras tentações da separação e do individualismo. O Pontífice insiste na necessidade de se favorecer uma cultura do encontro que nos permita, de fato, cuidar e proteger o que Deus criou com dignidade, responsabilidade e amor fraterno. / [en] The migrant s face speaks eloquently about the incredible inequality that exists in human society and of its consequences. On the other hand, the way we notice, perceive and welcome this face also speaks eloquently about ourselves: the way we deal with the needs, the fragility and the vulnerability of the orphan, the widow and the outsider, of him who is naked and hungry. In other words, poor and underserved people, vagabonds, migrants, immigrants, refugees, expatriates, stateless persons, asylum seekers, all forcibly displaced. The already massive and still growing contemporary migratory flow consists of people who seek refuge from the bestiality of wars and despotic governments, coming from conflicted territories in search of peace and security, as well as by the so-called economic immigrants, who search for better lives. As long as the income disparity between rich and poor countries remains abysmal and the process of global growth stays absolutely uneven, the migration trigger will continue to fuel the harmful effects of imbalanced international migration in epic proportions. As consequence, the arrival of a mass of homeless immigrants, deprived of human rights and not adequately supported by local law, further exacerbates xenophobic, racist and nationalist movements. The incessant waves of new immigrants are thus perceived with unease and fear, provoking animosity and hostility towards a considerable part of the communities and countries that receive them. The 21st century, marked by new eras of information, communication and technology, marked by the asymmetric effects of a perverse globalization that promotes inequitable access to productive and financial means, marked by the formation and expansion of new totalitarian governments and the configuration of a new multipolar geopolitical order, marked by the persistence of poverty and the perpetuation of elementary structural inequalities exacerbates an old phenomenon, but which is now manifesting itself in alarming proportions: the crisis of refugees and poor immigrants. For this reason we use the perspective of the philosophy of ethical foundation of the philosopher Emmanuel Lévinas. Its categories as human face, visitation of the face, face as revelation, face of the foreigner, the widow and the orphan as transcendence, culture as the face of another, inter-human perspective, otherness and proximity help us shed light on the situation of refugees and poor immigrants today. Likewise, it also seemed fundamental to us to use the perspective adopted by Pope Francis throughout his teachings. Since the beginning of his pontificate, the Supreme Pontiff has drawn attention to the new challenges related to the drama of the refugees and immigrants of today. He warned us that humanity is experiencing a crisis and that we need to give an effective response to current human ills through a solidary posture and by rejecting the treacherous temptations of separation and individualism. The Pontiff insists on the need to promote a culture of the encounter that allows us, in fact, to care for and to protect what God created with dignity, responsibility and fraternal love.

This practice-led research was initiated in response to a series of violent encounters that occurred between my fragile installations and viewers. The central focus of this study was to recuperate my installation practice in the wake of such events. This led to the development of a ‘responsive practice’ methodology, which reframed the installation process through an ethical lens developed from Emmanuel Levinas’ ethical phenomenology. The central propositions of this research are the reconceptualisation of ‘violent encounters’ in terms of difference whereby I accept viewers responses, even those which are violent, destructive or damaging, and secondly that the process operates as a generative excess for practice through which recuperative strategies can be found and implemented. By re-examining this process as it unfolded in the three phases of the practical component, I developed strategies whereby violated, destroyed or damaged works could be recuperated through the processes of reconfiguration, reparation and regeneration. Therefore my installations embody and articulate vulnerability but also demonstrate resilience and renewal.

Zugl.: Freiburg (Breisgau), Univ., Diss.

Thèse (Ph. D.)--Université Laval, 2003. / Bibliogr.: f. 246-265. Publ. aussi en version électronique.

Emmanuel Levinas élabore une éthique en rupture avec la logique, la phénoménologie et l’ontologie. L’idée de l’infini, qu’il emprunte aux Méditations métaphysiques de Descartes, accomplit cette rupture et produit une philosophie d’un genre nouveau. Notre travail entend ainsi déterminer la façon dont cette idée permet à l’éthique de penser au sein de la philosophie une intrigue qui l’excède. L’idée de l’infini fait l’objet d’un triple discours : elle exprime la forme d’une pensée pensant plus qu’elle ne pense, elle décrit le sens de ce paradoxe dans la responsabilité infinie pour le visage de l’autre homme, et elle pratique une emphase conduisant au-delà de l’être. L’entrelacement de ces trois discours dans l’éthique de l’idée d’infini introduit en philosophie une question plus originaire que la question de l’être : la mise en question de mon être par l’infinie parole d’autrui, la mesure de mon être à l’aune de la question de l’infini, qui me vient à l’idée dans une exigence de justice. / The ethics that Emmanuel Levinas develops breaks with logic, phenomenology and ontology. The idea of infinity borrowed from Descartes’s Meditations on first Philosophy accomplishes this rupture and produces a new kind of philosophy. Our thesis aims to define the role played by the idea of infinity in enabling ethics to think within philosophy an intrigue which exceeds philosophy. This idea is subject to a triple discourse: it expresses the structure of a thought thinking more than it can think, it describes the meaning of this paradox as an infinite responsibility towards the other, and produces an emphasis that goes beyond essence. The unification of these three discourses within the ethics of the idea of infinity introduces a philosophical question that is more radical than the question of being: the question of infinity, which puts my being into question. Infinity comes to mind as a call for justice.

In this thesis, I ask how our understanding of human relations carries implications for the way we understand the affordances of communication technology on human relations. To this end, I examine and compare two opposed perspectives of human relations and social life. The first perspective, networked individualism, is a version of network theory that begins with a foundation of agentic individuals who actively construct and manage their social worlds. Levinasian relationalism, the second perspective, offers a contrasting view that sees human relations as constitutive of human subjectivity. In comparing these two perspectives, I argue that networked individualism is an inadequate framework inasmuch as its ontological assertions prevent it from seeing some of the significant affordances of technology on human relations, and I suggest that Levinasian relationalism is a viable alternative.

本篇論文試圖以列維納斯之倫理哲學、傅科和薩依德的觀點來分析、討論譚恩美的小說《百種神秘感》。小說透過兩種敘述的並置，描繪同父異母兩姊妹—中國出生的李關與美國長大的葉奧莉薇—之間的關係，以及一趟迷人的穿越時空之旅。譚恩美藉由這故事傳達她對倫理議題中「他者」的關懷。由於西方哲學及認識論傳統自柏拉圖以降便將「我思」的想法視為靈魂與自我的對話，認為一切真理皆在自身之中。在這樣的思想體系架構下，「他者」被視為暫時脫離但最終將被「同一」（「自我」）給同化的客體。易言之，「他者」的「他性」（或「無限性」）在「同一」的「整體」之中是可被壓制、吸納。大體而言，西方哲學其實是一門有關自戀的「同一」、而非有關真正「他者」的知識。 正是在這樣的哲學背景之下，《百種神秘感》探索許多知識所蘊含有關「整體」的論述暴力，比如心理學、西方醫藥論述及歷史學。同樣地，小說也批判了許多跨文化關係當中所表現出的「整體」暴力。在小說中，西方人透過東方主義式的觀點看待非西方人及他者的文化，並建構出一系列簡化的二元對立概念—西方與東方、文明與野蠻、自我與他者等。列維納斯反對這種不公平且充滿暴力的西方哲學傳統，是以他提出了肯定「他者」之「他性」的倫理哲學。在倫理關係中「自我」與「他者」兩者和平共存；兩者之間有關係但各自獨立。「自我」的主體性因「他者」的存在而建立，因而是為「他者」服務的。在倫理關係中「自我」對「他者」負有責任。藉由列維納斯、傅科和薩依德的觀點，本論文將探討《百種神秘感》中人際關係與文化交流間的他者倫理意涵。 / This thesis aims to investigate Amy Tan’s The Hundred Secret Senses in terms of Emmanuel Levinas’s ethical philosophy, Michel Foucault’s discursive theory and Edward Said’s observations about Orientalism. Through the use of juxtaposition of two narratives, the novel depicts the relationship between two half sisters, Chinese-born Kwan Li and Chinese American Olivia Yee, and a fascinating journey through time and space. By telling this amazing story, Tan expresses her serious concern for ethical issue of the Other. Western philosophy and epistemology have a tradition of totalizing thought. Plato regarded the “I think” thought as the dialogue of the soul with itself; truth was said to inhabit the soul. In western philosophical tradition, the Other is viewed as something that is temporarily separate from the Same (the Self) but is ultimately reconcilable with the Same. In other words, the otherness of the Other is assimilated and oppressed within the totality of the Same. Hence western philosophy is a knowledge about the narcissistic Same, rather than about genuine Other. The Hundred Secret Senses explores the discursive violence of totality in various knowledges such as psychology, medicine, and history. Likewise, the novel also depicts the violence of totality in intercultural relationships. The westerners in the novel tend to view non-westerners and their culture in an Orientalist way, in which a series of constructed opposites are adopted—West/Orient; Civilized/Barbaric; We/They. Against this violent and unjust tradition in western philosophy, Levinas advocates an ethical philosophy, in which the Other is affirmed in his otherness. In the Levinasian ethical relationship, the Self and the Other are viewed as separate but connected terms; neither is assimilated into or confused with the other. Ethical relationship is the coexistence of Totality and Infinity (otherness). Subjectivity of the Self is awakened by the presence of the Other; hence its essence is for the Other. In ethical relationship the Self has responsibility for the Other. Through the perspectives of Levinas, Foucault and Said, the thesis will also scrutinize the ethical meaning of interpersonal relations and cultural exchanges in The Hundred Secret Senses.