Representing the Good: Pastoral Care in a Secular Age
In a secular age' (Taylor 2007), pastoral care is no longer exclusively associated with specific religious traditions and communities. Pastoral caregivers who work in secular institutions provide care to religious and nonreligious people alike, and in several Western societies the term pastora...
| Опубликовано в: : | Pastoral psychology |
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| Главные авторы: | ; |
| Формат: | Электронный ресурс Статья |
| Язык: | Английский |
| Проверить наличие: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Опубликовано: |
Springer Science Business Media B. V.
[2018]
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| В: |
Pastoral psychology
Год: 2018, Том: 67, Выпуск: 4, Страницы: 405-417 |
| Индексация IxTheo: | RG Душепопечительство VA Философия |
| Другие ключевые слова: | B
Chaplaincy
B Iris Murdoch B Духовная помощь (паллиативная помощь) B Pastoral Care B Transcendence B Existential and spiritual processes B Secular age' |
| Online-ссылка: |
Presumably Free Access Volltext (Verlag) |
| Итог: | In a secular age' (Taylor 2007), pastoral care is no longer exclusively associated with specific religious traditions and communities. Pastoral caregivers who work in secular institutions provide care to religious and nonreligious people alike, and in several Western societies the term pastoral care is used in relation to nonreligious (humanist) care. In secular contexts, the term pastoral care' is often replaced by the term spiritual care.' Spiritual care, however, is provided by various professionals, so pastoral caregivers face the challenge of developing adequate and convincing language to explain what is distinctive about their work. In this article, the authors turn to philosophical language in order to develop a conceptual understanding of pastoral care that does not depend on the specific worldviewreligious or nonreligiousof either pastoral caregivers or receivers of pastoral care. Using the work of Taylor (1989, 2007) and Murdoch (1970), we explain pastoral care as engaging with people's attempts to orient in moral space' and the distinctive quality of pastoral care as representing the Good.' Murdoch associates the Good' with a secular idea of transcendence that is both a movement beyond the ego and an engagement with the reality of human vulnerability, suffering, and evil. We argue that pastoral caregivers who represent the Good' have the task not only of supporting the existential and spiritual processes of individuals but also of promoting dialogue and social justice and of critiquing dehumanizing practices in the organizations in which they work and in society at large. |
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| ISSN: | 1573-6679 |
| Второстепенные работы: | Enthalten in: Pastoral psychology
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| Persistent identifiers: | DOI: 10.1007/s11089-018-0826-0 |