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Copyright of Afwikkeling Personenschade is the property of Boom uitgevers Den Haag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Afwikkeling Personenschade is the property of Boom uitgevers Den Haag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Afwikkeling Personenschade is the property of Boom uitgevers Den Haag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Afwikkeling Personenschade is the property of Boom uitgevers Den Haag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In de inleiding en eerste aanbeveling van de CBO-Richtlijn Diagnostiek en medicamenteuze behandeling van dementie brengt de richtlijncommissie een belangrijke nuancering aan in de draagwijdte van haar aanbevelingen door te wijzen op de indrukwekkende leeftijdskloof tussen patiënten in het klinisch dementieonderzoek en de algemene bevolking: hoewel circa 75% van de patiënten met dementie ouder is dan 80 jaar, vindt het wetenschappelijk onderzoek in overwegende mate plaatsmet jongere patiënten zonder co-morbiditeit.1 Strikt genomen zijn de aanbevelingen, met name die welke strekken tot uitgebreide nosologische diagnostiek, dan ook alleen geldig voor de onderzochte populatie en spreekt een generalisatie naar 80+ niet vanzelf.

Copyright of Tijdschrift voor Gezondheidsrecht is the property of Boom uitgevers Den Haag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Tilburg University in The Netherlands is distinct from other Dutch universities because it is intent on character formation as an educational goal and offers general philosophy classes to support such character formation. However, these courses focus more on theoretical knowledge than on actual practical competencies and actions. Both these components can be seen as "moral education". My core argument is that moral education should be taught in philosophy classes and my aim is to offer tools as to how to teach both components. In section 2, building on Martha Nussbaum, I will place moral education in a context of different ways of learning ethics. There is more than one way of learning ethics, in which an ordering can be seen from theory to practice. Learning ethics ranges from cognitive learning, through reflection and through judgments, to moral action and moral education: - learning ethics as knowledge-oriented - learning ethics as reflection-oriented - learning ethics as moral judgement-oriented - learning ethics as competence/action-oriented. The latter ways of learning ethics receive less attention in education and these are precisely the ways Nussbaum focuses on. I will argue that moral education has two components: a cognitive and skills component, and an attitude component. For the cognitive and skills component, we discuss the task of the philosophy teacher as well as characteristics of effective philosophy lessons derived from empirical research. Thus, I reconnect moral education and philosophy. Reconnect, in the sense that here I make a (new) connection via empiricism. In section 3, I will outline the teacher's pedagogical task. Teaching scaffolds are important in guiding students through the learning process. Feedback involves the direct evaluation of students' behaviour, whereas hints entail providing clues regarding a given topic (and the deliberate withholding of a complete solution); instructing encompasses requesting a specific action or supplying information so that students understand what to do and how. Likewise, explaining involves providing information concerning how and why. Modelling encompasses demonstrating a behaviour for the purpose of imitation; questioning entails prompting students to think, or to request a specific reaction. In research on the above guiding skills, it has been found within religious and worldview lessons (where moral education also takes place) that in addition to the aforementioned scaffolds, the specific contribution of an effective teacher is to show understanding, give space, and listen. In doing so, it is ensured that learners can form their own opinions. To do this, students will need to be encouraged to think. Of course, moral education does not aim to realise, let alone impose, a unitary view in students, because moral action is always partly dependent on the individual situation and the social context. In section 4, building on John Dewey and Hannah Arendt, I will provide characteristics of effective philosophy lessons derived from empirical research. In How we think, Dewey explains what he means by the thinking that he believes should be trained in education. He defines reflective thought as "active, persistent and careful consideration of any belief or supposed form of knowledge in the light of the grounds that support it, and the further conclusions to which it tends". This kind of thinking corresponds to the notion of producing criticism and reflecting in my own research on doing philosophy effectively. There I argue that doing philosophy occurs in phases during a lesson. To qualify such a moment, we propose the Pearl Model. Pearls have different layers and these layers of pearls represent five philosophical activities: rationalising, analysing, testing, producing criticism, and reflecting. These activities are ordered hierarchically and conditionally. This indicates, for example, that while rationalising exists at a lower level than reflecting, reaching the level of reflection assumes that rationalising also has taken place. Therefore, the higher the level that a pearl reaches and the more layers have been achieved, the more thorough the philosophical understanding, and the more effectiveness of doing philosophy are acknowledged. Metaphorically, a pearl "shines" if the level of reflection has been reached while doing philosophy. A quantitative correspondence analysis yielded a scale that contrasts more from less effective lessons. In particular, we have found students to produce a higher level of doing philosophy with teachers who chose to organize a philosophical discussion with shared guidance, i.e. guidance by the teacher and the students. Here we find the answer to Arendt's initial question whether the activity of thinking could be the condition that makes men abstain from evil-doing: from this thinking, and dialogue, conscience and the ability to judge are effected. Earlier in this paper I indicated that learning ethics ranges from learning ethics as knowledge-oriented, through learning ethics as reflectionoriented and through learning ethics as moral judgment-oriented, to learning ethics as competence/action-oriented. I arrive at the following position here: doing philosophy effectively can be classified as learning ethics as moral judgement-oriented. This is the first component of moral education, focusing on cognition and skills. In section 5, building on Pierre Hadot, I will propose the good as exercise that shapes character: doing good can be classified as learning ethics as competence/action-oriented. This is the second component of moral education, focusing on attitudes. This brings us to another dimension of philosophy, which has to do with the question whether philosophy is something theoretical or rather an attitude. Hadot shows that while Aristotle makes a distinction between theoretical and practical wisdom, this certainly does not imply a separation between the two. That is to say, theoretical wisdom is not completely separated from human life; similarly, practical wisdom is not merely and solely an application of theoretical insights to practice. Moral action and philosophy thus require action in addition to thought: an amalgamation of knowledge, insight, skills, and attitudes. In conclusion, I offer some tools that enable learning ethics in different ways. Supported by research from faculties where character formation is core business, philosophy and theology, we can work on the moral education of students. Not only will students and their teachers benefit, but also the community around the students (e.g., peers and family) and their professional practices (pastoral care, justice, defense, spiritual care, and education) will share in such achievement. [ABSTRACT FROM AUTHOR]

A secondary school curriculum is not only about the content and the learning of the students, but also about the teacher behavior. I assess which contributions theological teacher models can make to education. To investigate this, I first study whether and how theological teacher models can be placed within recent scientific educational literature. Subsequently, I elaborate on the theological teacher models by considering the effectiveness of a discussion, as well as typical theological teacher guidance skills. The book Teacher models from Isaiah to Bioshock by Bart Koet and Archibald van Wieringen discusses, amongst others, the following theological teacher models: the book of Isaiah as a teacher, Socrates as a teacher, Ben Sira as a prime example of an interpreter of biblical wisdom, Jesus asking questions, the Torah against the background of family relationships, Augustine's vision on the transfer of knowledge and skills, The Dutch Cardinal Willebrands's learning through dialogue,1 and the game Bioshock as a teacher of virtues. I studied whether and how these theological teacher models can be placed within Pratt's five perspectives on teaching (transmission perspective, apprenticeship perspective, developmental perspective, nurturing perspective, and social reform). The five perspectives are used as ideal types, which are heuristic instruments that show how my observations exemplify a certain fixed pattern of thinking, understanding and action. The analysis below makes use of these five perspectives, where I do not intervene in the debate as to whether they exclude each other or overlap and what would be the most effective, best or any correct form of teacher or teaching. Transmission perspective: Ben Sira and the book of Isaiah With the Jewish teacher Ben Sira and in the book of Isaiah there is mainly a transmission of knowledge. Ben Sira with his writings can be seen as a memorable presenter of content in educating young people in the spirit of Jewish wisdom traditions. The Isaiah book shows two processes of learning: the first process gradually develops the material to be learned for the student, where the other confronts the student from the beginning with no introduction or summary, but with an open end. Especially the first, a more deductive learning process, can be understood from the perspective of knowledge transmission. Apprenticeship perspective: Augustine As a teacher and preacher Augustine not only wanted to transmit knowledge, but he also wanted to contribute to a more existential (re)formation of his audience: for beginners he explains briefly and clearly matters of faith, to the advanced he speaks about the details, the ambiguities and open questions associated with the doctrine of faith. Therefore, with Augustine we find mainly the apprenticeship perspective. Nurturing perspective: the Talmud and the Dutch cardinal Willebrands In the Talmud there is much attention for teaching. The book deepens the teacher's appreciation against the background of family relationships. This is where the perspective of nurturing comes in. Cardinal Willebrands's approach was characterised by language awareness. He searched for "the language of the other". Willebrands wanted to listen to the others, to learn from the other and to enter into conversation without leaving behind his own identity. Social reform perspective: the Bioshock game In games like Bioshock the game is the teacher. This teacher stimulates the player to reflect on his/her moral choices and educates the player to practice virtuous behavior. This teacher model is mainly one of social reform. Developmental perspective: Jesus and Socrates For Jesus, asking questions is a central activity. When students are asked questions about more complex forms of thinking, it is mainly the developmental perspective. Teacher is one of the most important titles of Jesus. Socrates is also known as a teacher who asks questions. In this questioning elenchus (refutation) and maieutiek (formation) are distinguished: the first is the destructive, critical part of thinking, aimed at undermining an incorrect opinion or thought; the second is constructive, aimed at forming a correct true opinion or a correct true judgment. Furthermore, I studied how to elaborate these theological teacher models by considering the effectiveness of a discussion, as well as typical theological teacher guidance skills. A more effective discussion In earlier research, doing philosophy at a higher level was found, first, in the presence of shared guidance of the discussion by the teacher and the students, and second, rather in a philosophical dialogue in the form of a discussion than in the form of classroom talk. Showing understanding, giving space and listening Earlier research also showed that the specific contribution of a more effective religious education and/or world view teacher is to show understanding, give space and listen. I conclude that this is close to Pratt's perspective of nurturing. This perspective of nurturing, trust, challenging and achievable goals, encouragement and clear expectations is for the time being the most extensive theological teacher model. Possibly this is in the heart of the matter of religious education and/or world view teachers. Witness and witnessing As Pollefeyt stated, a religious education and/or world view teacher is a witness, specialist and moderator. The teacher is a committed witness to his or her own world view, which has been obtained by himself or herself. However, the teacher is also a committed witness to the students' world view, where the students' world view will be obtained by the students themselves. I conclude that reflections about theological teacher models are worthwhile to present in education. It is important that teachers, partly thanks to these models, can show appropriate domain-specific teacher behavior at the right time, and with the right goal in mind. The value of the above elaboration does not have to be limited to secondary education, but is also valuable for lecturers at university level. [ABSTRACT FROM AUTHOR]

We bespreken allereerst de school van de The Empirical Turn en Stieglers duiding van technologie als farmakon. Uit beide spreekt een genuanceerde verhouding tussen technologie en samenleving. Vervolgens bespreken we drie centrale problemen in het big data tijdperk: 1. Gebrek aan transparantie over algoritmes, 2. Het beoordelen van mensen op basis van vaste profielen, 3. Het werkelijkheidscheppend karakter van profielen, die een eigen leven gaan leiden. De gangbare wijze om deze uitdagingen tegemoet te treden, privacy als autonomie en toestemmingsbeginsel, is ontoereikend om conceptuele en praktische redenen. Het toestemmingsbeginsel heeft niet kunnen voorkomen dat mensen massaal data weggeven. We suggereren in plaats hiervan om privacy in te vullen vanuit waardigheid. Deze notie kent een lange geschiedenis in Europa, die doorwerkt in de huidige strenge privacy maatregelen aldaar. In Zuid-Afrika is privacy een centrale notie in het morele en juridische vocabulaire. Hier ligt mogelijke basis voor bescherming van digitale privacy. [ABSTRACT FROM AUTHOR]

Moral work, working moral – John Dewey’s empirical ethics and moral decision-making in Social Work The primary aim of social work is to help people function in society. Social workers thus find themselves at the heart of a society that is in a constant state of flux. It is becoming increasingly difficult for these professionals to deal effectively with the conflicting interests with which they are confronted in our ever-changing society. They regularly encounter morally problematic situations in which the moral action to be taken is no longer self-evident. In the face of such dilemmas, ethics can serve as a tool to aid in the decision-making process. However, ethical theories and professional codes are only useful up to a point. After all, every unique situation requires a unique interpretation of the rules. According to John Dewey’s philosophy (1859–1952), our understanding of the world should be based on human activity, since human beings are constantly interacting with the world. Dewey does not think of ethics as a theory that dictates moral meaning, but rather as a procedure that leads to it. His empirical and pragmatic approach to ethics therefore not only anticipates a changing world, but also allows social workers enough moral flexibility to make use of their own observations and experiences. Moral work, working moral – John Deweys empirische ethiek en morele besluitvorming in Social Work De kerntaak van social work is de ondersteuning van mensen bij hun sociaal functioneren. Deze beroepsgroep bevindt zich daarmee in het hart van de voortdurend veranderende samenleving. Voor social workers lijkt het steeds lastiger te worden om recht te doen aan de tegenstrijdige belangen waarmee ze in deze veranderende samenleving geconfronteerd worden. Regelmatig zien ze zich voor dilemma’s gesteld waarin het morele handelen niet meer vanzelfsprekend verloopt. Ethiek kan handvatten bieden ter ondersteuning van de besluitvorming in moreel problematische situaties. Echter, ethische theorieën en beroepscodes bieden slechts tot op zekere hoogte houvast. Elke unieke situatie vraagt immers om een unieke interpretatie van de regels. Volgens de filosofie van John Dewey (1859–1952), moet het handelen van de mens de basis vormen voor het begrijpen van de wereld, omdat dit handelen namelijk plaatsvindt in voortdurende transactie met de wereld. Dewey vat ethiek niet op als een theorie waarin morele betekenis vastligt, maar als een procedure waarin morele betekenis ontstaat. Zijn empirische en pragmatische benadering van ethiek anticipeert niet alleen op een veranderende wereld, maar biedt ook morele handelingsruimte aan social workers die recht doet aan de persoonlijke beleving.

How should we deal with ethics in student supervision? Social workers agree that supervision is an essential aspect of the social work profession. Supervision therefore occupies an important place within social work education. In supervision, students learn to analyse their first experiences of work and their own impressions and feelings, and explore their views on the field of work under the guidance of a supervisor. Students also learn to translate the theories they have acquired into practice. For the majority of students, this is not an easy task. They have many moral and ethical questions about their actions. Since the values and norms within the social field are neither static nor unambiguous, identifying what the “right” action might be can be very confusing. Even within a supervision group, there can be several opinions about this. This article therefore explains the “ethical circles in social work” method. The method acts as a form of guidance for students and supervisors who are dealing with ethical questions. Ethiek in studentensupervisie: Hoe begin je eraan? Dat supervisie essentieel is binnen het beroep van sociaal werk, daar zijn sociaal werkers het al langer over eens. Supervisie krijgt binnen de opleiding sociaal werk dan ook een belangrijke plaats. In supervisie leren studenten (eerste) werkervaringen te analyseren, eigen indrukken en gevoelens te onderzoeken en hun visie op het werkveld te verruimen en dit onder begeleiding van een supervisor. Studenten leren tevens de reeds verworven theorie om te zetten in de praktijk. Voor het merendeel van de studenten is dit geen eenvoudige klus. Zij hebben dan vele morele en ethische vragen over hun handelen. Aangezien de waarden en normen binnen het sociaal werkveld niet statisch en eenduidig zijn, is het soms ook erg verwarrend wat nu juist “juist” handelen is. Binnen een supervisiegroep kunnen hier bij de verschillende studenten en supervisor meerdere meningen over bestaan. Daarom wordt de methodiek “Ethische cirkels in sociaal werk” toegelicht in dit artikel. Deze methode kan een houvast bieden voor studenten en supervisor om aan de slag te gaan met ethische vragen.

Copyright of European Journal of Social Work is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)