Definition Of Courage Research Articles

Gender in the Suicidal Experience: A Qualitative Study among Adolescents

Background Teenaged boys die more often than girls by suicide, although they report fewer suicide attempts and seek less care. The aim of this work is to explore the subjective experience of adolescent suicidal behavior to determine the aspects that are common to adolescent girls and boys and those that are specific to one gender. Method The study included 22 adolescents receiving care for suicidal behavior. The semi-structured interviews were analyzed according to the methods of Interpretative Phenomenological Analysis. Results Three themes of experience emerged: the experience of suffering, connection to others, and courage. The individual and interpersonal dimensions highlight feelings that they are not understood by others and are isolated. Young boys experience relationship difficulties more as rejection, and young girls describe a fear of being abandoned, for which they feel responsible. Boys and girls have different definitions of courage: boys sometimes appear to value the courage to risk death, while girls perceived risk—and therefore courage—in seeking help. Discussion Specific prevention programs must focus on the perception of care and its representations. By positioning the experience of adolescents as expertise, these programs would thus better respond to the expectations and the reluctance of this audience. Gender attitudes that are harmful to the use of care can be addressed and worked on. By separating the reception of care from the demeaning representation common among teens, these can be linked to a notion of shared vulnerability and interdependence and enable earlier recourse to treatment.

The New Definition of Courage.

The New Definition of Courage.

The Standing of Sailors in Democratic Athens

Résumé Dans l’Athènes démocratique, les marins étaient tout aussi importants culturellement que les hoplites. En effet, il était clair pour le dèmos que son État était une importante puissance maritime. Athènes était consciente qu’il était crucial de préserver ses forces navales, puisqu’elle menait avant tout ses combats en mer. Pour le peuple, combattre en tant que marin profitait autant à l’État que le faire en tant qu’hoplite, et les Athéniens n’appartenant pas à l’élite étaient convaincus qu’un citoyen honorait de la même manière ses devoirs en servant dans la marine ou dans l’armée de terre. Il leur tenait donc à cœur que les Athéniens combattant en mer obtiennent la même reconnaissance de leur bravoure. Traditionnellement, l’ aretè était définie en fonction de ce que les hoplites devaient accomplir en se battant sur terre. Cependant, la manière de combattre des marins était nettement différente. Par conséquent, les reconnaître comme courageux posait un problème, puisqu’ils ne répondaient pas strictement à la définition de l’ aretè telle qu’elle était appliquée aux hoplites. Les orateurs publics et les dramaturges identifièrent deux manières de contourner ce problème : parfois, ils mettaient en exergue les aspects des combats en mer par lesquels les marins répondaient aux critères traditionnels du courage, ou tout au moins s’en approchaient. Plus souvent encore, ils utilisaient tout simplement une nouvelle définition de l’ aretè , considérant que le courage consistait à braver les dangers du champ de bataille malgré les risques. Puisque cette nouvelle définition n’était plus liée aux hoplites, elle pouvait facilement s’appliquer aux marins. Tout cela différait grandement de la vision négative des marins que les Athéniens classiques avaient héritée de leurs ancêtres, et c’est ainsi que le dèmos est parvenu à redéfinir les valeurs aristocratiques traditionnelles dans le domaine militaire.

The Anatomy of Courage in Aristotle'sNicomachean Ethics

AbstractThis paper analyzes Aristotle's discussion of courage, the first and paradigmatic virtue in his account of moral virtue, as the perfection of human beings’ natures as both political and rational. It identifies unrecognized complexities in his definition of courage as “a mean with respect to fear and confidence,” in his subtle analysis of political courage, and especially in what he reveals to be the conflict-riddled reasons people find courage noble and good. While working to moderate the excessive fieriness of traditional heroism and to render citizens’ courage more sober and moderate, Aristotle shows why political courage can in fact never be made perfectly rational, pointing to a key limit to human rationality altogether.

What must I know to be brave?: revisiting the role of knowledge in the exercise of courage in sport

The Platonic definition of courage as the ‘knowledge of the fearful and the hopeful’ is often eschewed by philosophers of sport. In fact, the passionate nature of sport itself seems to testify against such a definition. Hence, accounts of courage within sport tend to emphasize the affective dimension of courage at the expense of the cognitive dimension. This essay argues in defense of the Platonic vision of courage as a species of knowledge as opposed to contemporary attempts to recover the affective dimension of courage, as exemplified by John Corlett. I shall argue that far from producing an overly intellectualized vision of courage, treating courage as a species of knowledge, even within sport, throws valuable light on the exercise of courage in sport and on the shape of sport itself with regards to the exercise of virtue.

A Comparison on the Use of LSA and LDA in Psychology Analysis on “Courage” Definitions

In the present work Latent Semantic Analysis of textual data was applied on texts related to courage, in order to compare and contrast results and evaluate the opportunity of integrating different data sets. To better understand the definition of courage in Italian context, 1199 participants were involved in the present study and was asked to answer to the following question “Courage is[Formula: see text]”. The participants’ definitions of courage were analyzed with the Latent Semantic Analysis (LSA), and Latent Dirichlet Allocation (LDA), in order to study the fundamental concepts arising from the population. An analogous comparison with Twitter posts has been also carried out to analyze if the public opinion emerging from social media provides a challenging and rich context to explore computational models of natural language.

Flipping the Script from Talking to Teens about “Celebrating Diversity” to Promoting Equity Through Embracing Vulnerability and Enacting Courage

Diversity and inclusion are popular, yet often challenging, topics for youth in schools. A common approach to address the issues is to invite outside speakers to discuss ways to “celebrate diversity.” After being invited to give such a talk, I created and enacted a presentation at an affluent high school on this topic that is grounded in social justice education. The presentation flips the script from celebrating diversity to promoting equity by using a framework that connects embracing vulnerability with enacting courage. This article provides the theoretical underpinnings of this embodied approach. The presentation maneuvers include definitions of courage as connecting with others while embracing vulnerability; modeling the approach through shared personal counternarratives; defining related social justice terms and concepts; sharing counternarratives of young people; and providing an example of ways (in this case, promoting alliances) to create connections to promote equity. This approach can be a starting point to deeper understandings of inequity. The approach has the potential to encourage young people to embrace the marginalized parts of their identities and take actions against discrimination and oppression.

Socratic Courage in Plato's Socratic Dialogues

This article considers Socrates's conception of courage in Plato's Socratic dialogues. Although the Laches, which is the only dialogue devoted in toto to a pursuit of the definition of courage, does not explicitly provide Socrates's definition of courage, I shall point out clues therein which contribute to an understanding of Socrates's conception of courage. The Protagoras is a peculiar dialogue in which Socrates himself offers a definition of courage. Attending to the dramatic structure and personalities of the dialogue, I will point out that Socrates does not commit to the definition and that the hedonism and the definition of courage are used to disclose Protagoras's confusion regarding virtue. Following one of the clues within the Laches I will turn to the Apology and indicate Socrates's conception of courage which is based on his awareness of lack of knowledge of death and his religious conviction that nothing will happen for the good in life or in death. Finally I will show that such conception of Socratic courage satisfies the criteria in the Laches.

Valuing Vulnerability: New Definitions of Courage

SUMMARY In a dominant, Western culture that celebrates strength in separation and holds unrealistic expectations for independent, autonomous functioning, vulnerability is seen as a handicap. This system creates the illusion of an invulnerable and separate self, and uses individualistic standards to measure a person's worth. Since these unrealistic expectations cannot be humanly attained, these controlling images become the source of shame and disconnection. RCT suggests that there is value in embracing vulnerability and in providing support, both at an individual and a societal level, for the inevitable vulnerability of all people. Rather than espousing the individual, mostly mythical, traits of a “lone hero,” RCT moves us toward new and important pathways to resilience and courage through connection. A version of this article was originally presented at the 2002 Learning from Women Conference, co-sponsored by Harvard Medical School and the Jean Baker Miller Training Institute.

Principia Humanistica

The prospect of organic unified knowledge challenges the increasing fragmentation of scientific disciplines which have become narrowly specialized with the accelerating rate of discoveries and the shaky status of many inductively obtained theories. Yet proof checkers which can control the logical correctness of reasoning offer the possibility of developing an integrative, deductive approach encompassing many branches of science within the same framework. The Principia Humanistica, developed by Krzysztof de Werszowec Rey, constitute such an attempt to apply the Mizar system of verification to the human and related sciences as well as theology. Mizar is based on set theory whose terms may define the individual, value choices, the human person, culture, and religion. This essay explores the Mizar framework, including the definition of valuation and religion. It seeks to show the possibilities opened by such an integrated multidisciplinary approach for the study of free will, the definition of courage, and convergence towards unification with God.

Occupational therapy: Depth, innovation and courage

‘We make our world significant by the courage of our questions and by the depth of our answers’ . . . Carl Sagan (1973, p. 193). Over the past two decades, occupational therapy has grown and developed rapidly. Changes include expansion in practice focus and location, increased emphasis on occupation and occupational performance, and a greater importance of accountability and measurement of therapy outcomes. Worldwide, there is substantial agreement that client-centredness, use of evidence, and occupation-based practices embody the fundamental principles of reflective occupational therapy. There are, however, significant challenges to meet such expectations. As practitioners, students, educators, researchers, and managers, how can we address these challenges? I believe that such change is grounded as much in the way we approach practice as in what we actually do. I wish to share with you some thoughts about characteristics that our profession can apply as we move forward — the ideas of depth, innovation and courage. The depth of the occupational therapy discipline reflects our ability to appreciate and understand the complexity of daily living. In times of turmoil, cultural change, globalisation, societal ageing, and increasing disability, our comprehension of the nature of people doing occupations within varied environments is fundamentally important (McColl, 2002). For effective occupational therapy, it is necessary to guide education, practice and research by broad, conceptual models. Examples include currently developed and contemporary occupational therapy models (Dunn, Brown & McGuigan, 1994; Law et al., 1996; Canadian Association of Occupational Therapists, 1997; Gibson & Strong, 2003; Strong, 2003) as well as interdisciplinary models such as the International Classification of Functioning, Disability and Health (World Health Organization, 2001). While conceptual models are not enough, they provide the foundation for occupational therapists to understand the complex relationships between persons, occupation and environment. Such models form the basis for the development of a deep appreciation of the ways in which people find meaning in their lives through occupation. As occupational therapists develop ‘best’ practice, we would be wise to seek inventive methods of assessment and intervention strategies. We are leaders in client-centred practice and forming effective partnerships with clients, families, colleagues, service providers, agencies, and government. Expanding the range of interventions and populations with whom we work will enable occupational therapy to truly explore the relationship between occupation, health and well-being for individuals and populations. In doing so, occupational therapists can bring hope to those who suffer through lack of satisfactory occupations. We also have the potential to forge a new understanding of evidence-based practice. Our profession will move forward in this way if we recognise that evidence-based practice, in its most innovative way, represents a confluence between research evidence, practice wisdom, and client values and preferences. Australian occupational therapy is one of the leaders in the world in moving evidence into practice. Resources such as OT Seeker, and Critically Appraised Papers in the Australian Occupational Therapy Journal are models for other countries to follow. Courage is not typically considered in a discussion centred on the development of a profession. However, think about the definition of courage, as ‘the state or quality of mind or spirit that enables one to face danger, fear, or vicissitudes with self-possession, confidence, and resolution’ (American Heritage Dictionary, 2000). How better to describe an occupational therapy practice centred on the needs, values and wishes of those we serve? Facing the future in developing effective practice inevitably leads us to concentrate on how we can enable change in occupation and environments rather than simply change people. In this way, we define occupational therapy in ways that are not limiting, but which are potentially more effective. We must have the courage to measure the outcomes of what we do, and to stop carrying out interventions that we learn are not effective. Occupational Therapy, whether practised in Australia, in Canada, or elsewhere, will be known by what we do to make a difference in the world. Some years ago, a parent said to me during an interview: ‘You spend their young lives trying to get them ready for the world and when the time comes, the world isn't ready for them. So we have to find a way to do it.’ Depth, innovation, and courage — these values can help us in this journey. My thanks to Linsey Howie from La Trobe University for her helpful review of this editorial.

Racism, Poverty, Abortion, and Other Reproductive Outcomes

The Authors Reply: Rooney encourages epidemiologists to “have the courage to explore controversial risks” when seeking explanations for higher rates of preterm delivery among African-American women. Curiously, his definition of courage seems to entail considering only induced abortion as a possible risk factor. He is notably silent, however, on the courage required to address racism forthrightly as a possible determinant of population distribution of preterm delivery. 1,2 Generating a hypothesis requires at least two obligations. One is development of a plausible causal scenario. The other is a comprehensive and critical review of evidence pro and con. Rooney, however, neither proposes a plausible biological mechanism linking risk of preterm delivery to induced abortion, nor does he acknowledge (a) epidemiologic research finding no evidence of association between induced abortion and subsequent risk of preterm delivery, 3–11 (b) substantive flaws in the studies he cites in favor of his hypothesis (for example, failing to control for parity 12), or (c) research explicitly refuting his hypothesis. 13–16 Specifically, two studies comparing risk of preterm delivery among African-American compared with U.S. white women that take into account history of abortion and other relevant confounders still report a nearly twofold higher risk among the African-American women, 13,15 and two report a 1.4–1.5-fold higher risk 14,16 —and all four investigations are among the studies Rooney cites in favor of his hypothesis! As a corrective, we accordingly note that the preponderance of epidemiologic research indicates either no association or only a very small association between induced abortion and risk of preterm delivery 3–11 (the same is true for risk of breast cancer and abortion, which Rooney also invokes, despite recent studies addressing limitations of earlier investigations, superseding possible biological plausibility of a hypothesized association 17–27). The leading postulated pathway linking induced abortion and subsequent risk of preterm delivery is excessive cervical dilation, which may weaken the cervix, thereby possibly leading to cervical incompetence in a subsequent pregnancy. 3–5 Yet, at present 96.7% of legal abortions in the United States are performed by vacuum aspiration, 28 a procedure not involving excessive dilation of the cervix. Even this retelling of the evidence, however, barely begins to tackle the many other issues on which Rooney is silent. Among the nine studies Rooney cites, 12–16,29–32 six include minimal or no socioeconomic data, 12,13,16,28,29,32 even though socioeconomic position is known to be associated with both likelihood of abortion and risk of preterm delivery, thereby leaving considerable room for residual confounding. 1,33 Similarly, as noted by Collins et al, 2 to date remarkably little research has explored associations between other social phenomena that are distressingly prevalent and potentially linked to risk of preterm delivery: racism, violence, and poverty across the life course and possibly even intergenerationally. 1,2,34 Relevant distinct pathways linking these social phenomena to their embodied biological expression include links between social and material deprivation and infection; neuroendocrine disruption resulting from chronic exposure to discrimination or threats of violence; and restricted access to health care, including family planning services. Courage? It takes courage to look fairly at evidence supporting—let alone contradicting–one’s prior beliefs. Nancy Krieger Janet Rich-Edwards

Hemingway's Notion of "Grace"

NOTES HEMINGWAY'S NOTION OF "GRACE" George Monteiro Brown University The opening sentence of Mark Schorer's 1952 review of Ernest Hemingway 's The Old Man and the Sea reads: "The only guts that are mentioned in this story are the veritable entrails of fish, but we are nevertheless reminded on every page that Hemingway once defined this favorite word, in its metaphorical use, as 'grace under pressure'."1 Schorer thereby perpetuated what was already a canard in Hemingway studies, one that persists to this day. Even the author's own denial in a letter to F. Scott Fitzgerald that "guts" was what he meant by the phrase did not entirely dispel the prevailing notion. Whatever Hemingway meant by "grace under pressure," what he precisely did not mean was "guts." To Fitzgerald he explained, on April 20, 1926, that "it makes no difference your telling G[erald] Murphy about bull fighting statement except will be careful about making such statements. Was not referring to guts but to something else. Grace under pressure. Guts never made any money for anybody except violin string manufacturers. "2 It was not Fitzgerald, however, who first carried the phrase over into print. That credit, it appears, belongs to Dorothy Parker. In 1929, she wrote in The New Yorker: That brings me to the point which I have been trying to reach all this time: Ernest Hemingway's definition of courage—his phrase that, it seems to me, makes Barrie's "Courage is immortality" sound like one of the more treble trillings of Tinker Bell. Mr. Hemingway did not use the term "courage." Ever the euphemist, he referred to the quality as "guts," and he was attributing its possession to an absent friend. "Now just a minute," somebody said, for it was one of those argumentative evenings. "Listen. Look here a minute. Exactly what do you mean by 'guts'?" "I mean," Hemingway said, "grace under pressure." That grace is his. The pressure, I suppose, comes in, gratis, under the heading of the Artist's reward.3 If the "grace" belonged to Hemingway, so, it might appear, did the phrase "grace under pressure." No one, it seems, has questioned the notion that he coined the phrase. Nor is there any reason to question it. What does seem likely, however, is something else, namely that his idea of what constituted "grace" was anticipated by his predecessor in the short story, Anton Chekhov. 112George Monteiro In his letters, some of which were translated into English in 1924, Chekhov talks about "grace." To his younger contemporary and fellow writer Maxim Gorky, he writes: "Your best things are 'On the Steppe,' and 'On the Raft.'" He continues: They are splendid things, masterpieces; they show the artist who has passed through a very good school. I don't think that I am mistaken. The only defect is the lack of restraint, the lack of grace. When a man spends the least possible number of movements over some definite action, that is grace."· Chekhov's notion fits perfectly with Hemingway's aesthetics as well as his ethic. When Hemingway moved from Cuba in 1959, he left behind at Finca Vigía five volumes of Chekhov's stories in English, the Constance Garnett translations published in the 1920s. This small collection included The Schoolmaster, and Other Stories (1921), The Wife, and Other Stories (1921), The Cook's Wedding, and Other Stories (1922), The Duel, and Other Stories (1922), and The Party, and Other Stories (1925).5 Since Hemingway was an avid reader,6 one who moved around a good deal and therefore perforce left some things behind and lost others, even this generous sampling of Chekhov in his Cuban library should not be assumed to constitute the totality of his reading of the Russian's work, though it does serve to suggest an early date for his acquaintance with Chekhov's fiction. Confirmation of this appears in his letter of December 20, 1925, to his friend Archibald MacLeish. From Schruns, where he was vacationing with his wife and young son, he wrote that Chekhov, although "an amateur writer," did write "about 6 good stories."7 This "amateur" had also stipulated a definition for the...