This paper argues that professionals who make boundary-related decisions should be guided by relationship-based practice. In our roles as service users and professionals, drawing from our lived experiences of professional relationships, we argue we need to move away from distance-based practice. This includes understanding the boundary stories and narratives that exist for all of us – including the people we support, other professionals, as well as the organisations and systems within which we work. When we are dealing with professional boundary (...) issues, we should centre relationship-building skills that are central to many other aspects of our work. Skills that foster relationships at all levels – between professionals, service users, and services – need to be revalued. Our final recommendation is to create, develop, and foster safer spaces within and outside of organisations, as well as inter-professionally, for the discussion and exploration of boundary-related issues and practice. We are interested in hearing from those with experiences of being marginalised by boundaries so that they can inform a reshaping of our collective ideas around boundary related practices. To foster relationship-based practices in organisations, we have outlined several recommendations here; however, we recognize that these do not go far enough, and that collective action is needed to inform systemic change. (shrink)

The moral doctrine of Hobbes, in many ways the most interesting of our major British philosophers, is, I think, commonly seen in a false perspective which has seriously obscured its real affinities. This is, no doubt, largely due to the fact that most modern readers begin and end their study of Hobbes's ethics with the Leviathan , a rhetorical and, in many ways, a popular Streitschrift published in the very culmination of what looked at the time to be a permanent (...) revolution, and do not pay such attention to the more calmly argued statements of the same doctrine contained in the Elements of Law , circulated before the outbreak of the Civil War, or the De Cive. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

First published in 1903, Taylor endeavours to provide a detailed study of metaphysic as a discipline. Opening with a brief history of metaphysics, the book explores topics including the problem of the metaphysician, the metaphysical method, subdivisions of metaphysics, ontology, reality, cosmology, rational psychology, morality, ethics and religion.

A.E. Taylor's ARISTOTLE is a brilliantly written account of the great Greek philosopher and his thought. More than simply a listing and abstract discussion of ideas, the book presents a searching analysis of Aristotle's thought, both in terms of its historical background as well as its modern application.

Can there be such a thing as moral science, or a science of morality? And if so, what sense has the word science in such a connection? In the middle of the last century such a question would probably have seemed superfluous. Utilitarians, Comtists, and not a few “evolutionists” would all have claimed to be moralists, with this advantage over the metaphysical or theological moralists of an earlier day that their own moral doctrines were “scientific”.

I must explain at once that these few pages do not attempt or pretend to be anything like a formal review of the recently published posthumous volume of Professor Bowman with the same title. I am precluded from writing such a review partly by the wide range of problems attacked by the author, partly by my own insufficient familiarity with many of the positions of the most recent physical and natural science which are brought under review. I will therefore confine (...) myself, so far as the strict business of the reviewer is concerned, to the single remark that the editor, Professor J. W. Scott, has discharged his difficult task of preparing the book for publication—no easy matter, as will be seen from his Preface—with equal skill and devotion, and has laid himself open to no worse criticism than that there are less than a dozen obvious slight misprints which have escaped detection, but will readily be detected by a careful reader. What I propose to do in the remarks which follow is simply to indicate the very real importance of the book by saying something as to its main purpose and thesis, and the points where I still feel that there is some difficulty or ambiguity about the writer's position which would, no doubt, have been largely cleared up if he had lived to reconstruct the whole six of his Vanuxem Lectures for publication as he has done the first three. (shrink)

In an essay entitled “Freedom and Personality” I have contended that “intelligence is a principle of indetermination within us.” As I find that my argument, though to myself it appears incontrovertible, has not produced conviction in some quarters where I had hoped it might be effective, I can only suppose that, presumably by my own fault, it was not stated as clearly as it should have been. This must be my excuse for returning to the subject; in doing so I (...) shall try to be, to the best of my power, at once brief and lucid. (shrink)

Is it possible to say anything on the well-worn theme of human freedom or unfreedom which has not been ahready better said by someone else before us? It may be doubted; yet it is always worth while to see whether we cannot at least set what is perhaps already familiar to us in a fresh light and so come to a clearer comprehension of our own meaning. This, at any rate, is all that will be attempted in these pages; I (...) have spoken in an earlier essay of the “practical situation” in which we find ourselves whenever we have to make a decision as involving indetermination , and my purpose is simply to make it plainer to myself, and so incidentally perhaps to a reader, what I mean by such an expression. I shall start, then, by adopting what we may perhaps agree to call a phenomenological attitude to the subject; that is, I will try to describe the facts in a way which anyone who recalls occasions when he has been driven to take a decision will recognize as faithful to his experience, without imparting into the description any element of explanatory speculative hypothesis. The description is meant to be one which will be admitted to be true to the “appearances,” independently of any theory about the “freedom of the will”—to describe correctly that which it is the object of all such theories to explain. (shrink)