medigraphic.com
SPANISH

Revista Electrónica de Psicología Iztacala

  • Contents
  • View Archive
  • Information
    • General Information        
    • Directory
  • Publish
    • Instructions for authors        
  • medigraphic.com
    • Home
    • Journals index            
    • Register / Login
  • Mi perfil

2023, Number 4

<< Back Next >>

Rev Elec Psic Izt 2023; 26 (4)

The ethical training of health professionals and the status of moral emotions in the vitalist ethics

Herrera SF
Full text How to cite this article

Language: Spanish
References: 18
Page: 1336-1358
PDF size: 265.46 Kb.


Key words:

ethical training, professional identity, moral emotions, vitalist ethics.

ABSTRACT

The ethical training of health professionals involves a double process: the construction of the professional identity as an exercise of autonomy and the foundation of the professional identity as the building of the moral person. Autonomy as self-modeling calls for the development of specific capacities for: self-government, selfknowledge, self-control, the development and exercise of which entails the identification, recognition and rational management or mastery of our "moral emotions", a task that must be faced systematically first on a conceptual level, under a knowledge of various ethical approaches, to later situate those elements that guide our professional work in the field of health. This study evaluates the status of "moral emotions" in the context of vitalist ethics, taking Nietzsche's philosophical proposal as a specific case and briefly examining two of the important passions for him: joy as gai savoir and love, as love fati, as a specific contribution to the general task of formulating a general theory of emotions and contributing elements to the ethical training of health professionals. It is concluded that the gai savoir allows an attitudinal positioning as a jovial attitude: a mixture of carelessness, irreverence, daring, joy and malice when confronting the object of knowledge. For its part, love fati enables a strong personal identity, as it is a way of recognizing and accepting oneself in one's fatum, one's destiny, as a full acceptance of life, including pain.


REFERENCES

  1. Brusotti. M. (2001). La pasión del conocimiento. El camino del pensamiento deNietzsche entre Aurora y la ciencia jovial. En: Meléndez, G., (Comp.).Nietzsche en perspectiva, (p.p. 25-45). Siglo del Hombre Editores, Colombia.

  2. Working group in Spanish (s/f). Diccionario Abierto y Colaborativo. Recuperado el26 de julio de 2023, en: https://www.significadode.org › Diccionarios ›Español

  3. Hansberg, O. (1996). Emociones morales. En: Guariglia, O, (Ed.). CuestionesMorales, (p.p.107-127). Editorial Trotta, Madrid.

  4. Husson, V. (2023). Amor fati: procurar ser uno mismo. Nietzsche, precursor delpsicoanálisis. Revista Reflexiones Marginales, Número 75, mayo de 2023.

  5. Mingot, M.M. (2010). El vértigo del amor fati: libertad y necesidad en Nietzsche.Revista de Filosofía; Vol. 35 Núm. 1 (2010): 67-87

  6. Nietzsche, F. (1980). Ecce homo. Alianza Editorial, México.

  7. Nietzsche, F. (1990). Humano demasiado humano. Biblioteca EDAF, Madrid.

  8. Nietzsche, F. (1991). Así hablo Zaratustra. Alianza Editorial, México.

  9. Nietzsche, F. (1996). Aurora. Biblioteca EDAF, Madrid.

  10. Nietzsche, F. (1999). El viajero y su sombra. Biblioteca EDAF, Madrid.

  11. Nietzsche, F. (2000). La gaya ciencia. Editorial LIBSA Edivisión, Madrid.

  12. Ortiz, R.S. (2019). Nietzsche y el eterno retorno como amor a la vida. Revista deFilosofía Esfinge; edición especial; agosto de 2019.

  13. Ricoeur, P. (1993). Amor y justicia. Caparrós Editores, Madrid

  14. Ricoeur, P. (1996). Sí mismo como otro. Ediciones Siglo XXI, México.

  15. Sánchez, G. y Toribio J.M. (2003). Los círculos del destino. “Eterno retorno” y “amorfati”. Recuperado de: https://cybertesis.unmsm.edu.pe › handle

  16. Savater, F. (1992). Vitalismo. En: Camps. V.; Guariglia, O.; y Salmerón, F. (Ed.).Concepciones de la Ética (p.p. 297-308). Editorial Trotta, Madrid.

  17. Solomon, R.C. y Higgins, K.M. (2000). Whats Nietzsche really said. Schoken books,New York.

  18. Vilar, G. (1996). Autonomía y teorías del bien. En: Guariglia, O, (Ed.). CuestionesMorales, (p.p.51-65). Editorial Trotta, Madrid.




2020     |     www.medigraphic.com

Mi perfil

C?MO CITAR (Vancouver)

Rev Elec Psic Izt. 2023;26