25, 26 март в ЦНСИ состоятся лекции профессора Шинджи Хамаузу

25-го и 26-го марта 2019 в ЦНСИ (Лиговский пр., 87) состоятся лекции профессора Шинджи Хамаузу (Университет Осаки, Япония). Мероприятия проходят при информационной поддержке программы «Гендерные исследования» ЕУ СПб и секции по гендерным исследованиям Санкт-Петербургской Ассоциации Социологов.
Лекции читаются на английском языке, с возможностью задать вопросы во время дискуссии на русском.
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Шинджи Хамаузу – professor emeritus Университета Осаки (Япония) — много лет работает в области философской антропологии старшего возраста и старения. Япония — это общество, где самая высокая продолжительность жизни и тренд старения населения оно переживает уже несколько десятилетий. Его последствия сказываются на повседневной жизни людей, работе социальных институтов, гендерном устройстве, организации долгосрочного ухода. Это означает, что исследования в этой области и социальные программы уже накопили существенный опыт, которые представляют мировой интерес. Профессор Хамаузу является одним из авторов оригинального подхода в сфере клинической философии и этики заботы. В фокусе его исследовательского интереса — феноменология старшего возраста и забота как ее особое измерение. В своей работе профессор Хамаузу обращается к опыту тех, кто заботится о людях, которым приходится претерпевать страдание в повседневной жизни.

 

25-го марта (понедельник) в 18.00 в ЦНСИ (Лиговский пр., 87, ауд. 300) состоится первая лекция на тему: «Two Ways of Clinical Philosophy in Japan». Анонс лекции на английском языке:
«I taught at the seminar for “clinical philosophy” in Osaka University for ten years. This is a unique seminar titled “clinical philosophy” not only in Japan, but also probably all over the world. This seminar was renamed from the seminar for “ethics” in 1998, just 20 years ago. The purpose of this renaming was to philosophize with people, so to speak, at the “klinikos of society”. The original Greek word “klinikos (κλινικός)” meant a bed where patients are suffering. However, suffering people don’t lie always in bed, but work or study in daily life. The “clinical philosophy” in Osaka University intends to philosophize with such suffering people in daily life. We don’t therefore stay always in our workroom or in library, but visit various working places such as hospitals, schools, institutes for the elderly or persons with handicaps, or go to “agora” in the city, and discuss with people there. In this sense we can characterize our clinical philosophy also as “practical philosophy”, “philosophical praxis” or “field work philosophy”. This is one way of activities with the name “clinical philosophy” in Osaka University.
On the other hand, there is another way with the same name in Japan. It originates from the philosophical and phenomenological psychiatrist Bin Kimura. He had used the word “clinical philosophy” in 1993 before the seminar “clinical philosophy” was founded in Osaka in 1998. However, Kimura introduced the word just from his “psychiatric clinic”, because he thought that he had to philosophize in order to understand his psychiatric patients. Although his background was psychopathology which he studied with Binswanger, Blankenburg, etc. in Heidelberg, he decided to use the words “clinical philosophy” in order to characterize his activities. From such a background I would like to compare both ways of “clinical philosophy” in Japan and discuss the possibility of new style of co-philosophizing.»
26-го марта (вторник) в 18.00 в ЦНСИ (Лиговский пр., 87, ауд. 301) состоится вторая лекция на тему: “On Situation of End-of-Life Care in Japan”, с последующей дискуссией. Анонс лекции:
“The starting point of my research was Husserl’s phenomenology of intersubjectivity. At the same time I have been engaged with the problem of caring in a wider sense including care for patients, care for persons with disabilities, child care, elderly care, social care, mental or spiritual care and so on, which I considered as a concrete and significant field of intersubjectivity. In this field I have worked for long time in collaboration with scholars from various fields, such as medicine, nursing studies, rehabilitation studies, sociology, psychology, jurisprudence, ethics and thanatology.
At the Osaka University I taught Clinical Philosophy in the graduate school of letters, but Ethics in the undergraduate school of letters, and also Medical Ethics in the school of medicine. Contemporary European medicine is based on the objective natural science and has a tendency to forget the subjective life-world of patients and their families. The former must be however in my opinion supplemented by the latter, i.e. perspectives of patients and their familiy living in the life-world. This is my elementary idea to build a bridge between phenomenology of intersubjectivity and medical ethics.
In the prevailing Medical Ethics, e.g. Principles of Biomedical Ethics, by Beauchamp & Childress (1997), they discussed how the four principles, namely “Autonomy”, “Nonmaleficience”, “Beneficience” and “Justice” are applied to each concrete case. But most of problems in Medical Ethics arise in my opinion from the gap or passing each other of the three perspectives of patients, their family and medical-caring staffs. Here we can expect a role which “Phenomenology” can play in the field of “Medical Ethics”. From such a background I would like to introduce the situation of end-of-life care in Japan and discuss it with you.”
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