Journal articles on the topic 'Providence Division no'

AbstractGiven the persistence of ecclesial unity—that the Church is one—as a fact of grace, is it possible to understand the concurrence of division between Christian communities as a provision of providence? A hallmark of the ecumenical movement has been its consciousness, at least, of this uncomfortable question, granting, as it does, the evangelical authenticity of various self-differentiated 'churches'. In this context, one may understand the spiritual intelligence of the Catholic Church's solution to the problem at and after Vatican II, writ in terms of the body of Christ. Christian divisions are wounds, Catholic leaders have suggested, that would form the faithful in their vocation of mutual self-offering and -emptying 'in' Christ crucified, 'in' one body. Such an approach to ecumenical reconciliation seems both requisite and promising, as may be seen with reference to the present 'lexicon' of Anglican-Catholic engagement.

The problem of population aging in China has been widely documented. As a result of decreasing birth rates due to the Chinese one-child policy, birth rates have decreased dramatically, while life expectancy has increased. By 2040, it is expected that 24.6% of the Chinese population will be older than 65 years (United Nations, Department of Economic and Social Affairs, Population Division, 2015), with the majority of the elderly care likely to fall to their, often, singleton children. Little research has been conducted, however, with this future generation of caregivers. This article reports on a mixed-methods study comparing the attitudes of the one-child generation toward the future care of their parents and parents-in-law, in terms of gender, sibling status, and urban/rural providence. It includes the results of 26 in-depth interviews with students aged 18 to 22 years, and a survey among 351 first-year students of a semiprivate university in Zhuhai (China). No differences were found for gender, sibling status, or urban/rural providence for the intention to take care of the own parents in the future, although rural and nonsingleton participants were more likely to mention that they intended to live close to, or with their parents in the future than their urban and singleton counterparts. Concerning the care for future parents-in-law, male students in both the survey and the interviews were significantly less likely to accept responsibility for their care than female students, but no differences were found for urban/rural providence or for sibling status in this respect. Finally, female and rural students were found to be significantly much more likely to want to live in a separate house than their male and urban counterparts.

The religious beliefs of seafarers have not received a great deal of attention over the years. Contemporaries of early modern English seafarers stereotyped them as superstitious and irreligious, prone to turning to God only in times of danger. The Puritan William Perkins preached about ‘the Mariner, who is onely good in a storme’. The association of seafarers, irreligion and superstition was also reflected in popular literature. Edmund Spenser, in The Faerie Qveene, wrote of ‘the glad merchant, that does vew from ground / His ship far come from watrie wildernesse, / He hurles out vowes, and Neptune oft doth blesse’. These stereotypes have coloured the historiography of maritime religion, which has drawn a division between ‘superstition’ and religion in seafaring culture. However, recent work on religion and provi-dentialism on land shows this to be a faulty paradigm.

¿Alcanzó al Quijote el resurgimiento del estoicismo, tan influyente en la cultura de su tiempo? El artículo rastrea la presencia de muchas de sus principales ideas en la novela: la bipartición entre espíritu y cuerpo y, consiguientemente, la división entre individuos espirituales y terrenales; las cualidades del espíritu: inalterabilidad de ánimo (constantia), paciencia, virtud, libertad; las pasiones y afectos terrenales: cólera, esperanza y miedo; la consideración expresa de la divina providencia; la autonomía de la moral; la visión de la adversidad como benéfica. La conclusión es que, al menos en la creación de sus personajes, Cervantes parece utilizar el ideal humano estoico como paradigma de altura moral. To what extent was Don Quixote influenced by the resurgence of Stoicism, which was so influential in the culture of that time? This article traces the presence of many of the principal ideas of Stoicism in the work: the separation between body and spirit and consequently the differentiation between spiritual and earthly individuals; the qualities of the spirit: the inalterability of mood (constantia), patience, virtue, freedom; the earthly passions and emotions: ire, hope and fear; divine providence, autonomy of morals; the idea of adversity as positive. One can conclude that when presenting his characters, Cervantes, at least, uses the Stoic human ideal as a model of high moral ground.

Here we describe the assistential complexity in an Internal Medicine Division via a multidisciplinary approach taking care of a burned woman. She was transferred in our Division after 90 days of hospitalisation in an Intensive Care Unit from an important centre for burned people for the treatment of burns on 35-40% of the body surface area. We analyse the therapeutic strategies and nursing management in a case complicated by polymicrobial infections: Acinetobacter baumanii and Providencia stuartii on burns, Escherichia coli on respiratory system and Clostridium difficile on enteric apparatus.

The purpose of this study is to obtain information about the profile of the sewing course program at LKP Ganesha. This research uses descriptive method with a qualitative approach. Data collection techniques are carried out using observation, interviews, and documentation. The results of the study are: 1) the establishment and development of sewing courses in LKP Ganesha has been through administrative and technical licensing processes, there are four levels of sewing courses and the funding for courses are determined by the level 2) personnel management which includes organizational structure accompanied by clear task division, but the academic qualifications for course instructors are not yet in line with standards, 3) course period are done in three months and the learning materials are in accordance with Course Curriculum Level II and III of Fashion Training, LKP Ganesha does not yet have a structured education calendar and the standardized learning time has not yet reached the minimum standard of course time, 4) learning infrastructure for sewing courses provided are in accordance with the standards set out in the Act, while the learning facilities provided do not meet the established standards, 5) LKP Ganesha cooperates with 11 government, 3 schools and 6 fashion industries, collaborative activities carried out are training providence, licensing related to course programs, institutions quality improvements, and labor distribution. This research is expected to be a reference material for readers who have an interest in establishing educational institutions in the field of clothing and can be used as material for the development of course institutions in the future. Tujuan dari penelitian ini yaitu untuk mendapatkan informasi mengenai profil program kursus menjahit di LKP Ganesha. Metode penelitian ini adalah deskriptif dengan pendekatan kualitatif. Teknik pengumpulan data dilakukan menggunakan observasi, wawancara serta dokumentasi. Hasil penelitian yaitu: 1) pendirian dan pengembangan program kursus menjahit di LKP Ganesha melalui proses perijinan administratif dan teknis, terdapat empat level kursus menjahit dengan pembiayaan kursus yang disesuaikan dengan level 2) manajemen personalia yang meliputi struktur organisasi disertai dengan pembagian tugas yang jelas, akan tetapi kualifikasi akademik bagi instruktor belum sesuai dengan standar, 3) kegiatan pembelajaran dilakukan dalam tiga bulan dan materi pembelajarannya berpedoman pada Kurikulum Kursus dan Pelatihan Tata Busana jenjang II dan III berbasis KKNI, LKP Ganesha belum memiliki kalender pendidikan yang terstruktur dan standar waktu belajar belum mencapai standar minimal waktu kursus, 4) prasarana pembelajaran kursus menjahit yang tersedia sesuai dengan standar yang diatur dalam UU, sedangkan sarana pembelajaran yang disediakan belum memenuhi standar yang ditetapkan, 5) LKP Ganesha menjalin kerjasama dengan 11 instansi pemerintah, 3 sekolah dan 6 industri busana, kegiatan kerjasama yang dilakukan yaitu pengadaaan pelatihan, perijinan program kursus, peningkatan mutu lembaga, serta penyaluran tenaga kerja. Penelitian ini diharapkan dapat menjadi bahan rujukan bagi pembaca yang memiliki minat untuk mendirikan lembaga pendidikan di bidang busana, serta dapat menjadi bahan untuk pengembangan lembaga kursus di masa yang akan datang.

ABSTRACT The Providencia stuartii AarA protein is a member of the rhomboid family of intramembrane serine proteases and required for the production of an extracellular signaling molecule that regulates cellular functions including peptidoglycan acetylation, methionine transport, and cysteine biosynthesis. Additional aarA-dependent phenotypes include (i) loss of an extracellular yellow pigment, (ii) inability to grow on MacConkey agar, and (iii) abnormal cell division. Since these phenotypes are easily assayed, the P. stuartii aarA mutant serves as a useful host system to investigate rhomboid function. The Escherichia coli GlpG protein was shown to be functionally similar to AarA and rescued the above aarA-dependent phenotypes in P. stuartii. GlpG proteins containing single alanine substitutions at the highly conserved catalytic triad of asparagine (N154A), serine (S201A), or histidine (H254A) residues were nonfunctional. The P. stuartii aarA mutant was also used as a biosensor to demonstrate that proteins from a variety of diverse sources exhibited rhomboid activity. In an effort to further investigate the role of a rhomboid protein in cell physiology, a glpG mutant of E. coli was constructed. In phenotype microarray experiments, the glpG mutant exhibited a slight increase in resistance to the β-lactam antibiotic cefotaxime.

El tema. América Latina Tensiones y Conflictos. Implica adelantar un ejercicio de análisis acerca del proceso de formación política administrativa del continente Americano, así como comprender las características de las nuevas tensiones continentales derivadas de la visión particular de cada Estado frente a sus relaciones internacionales, especialmente frente los Estados Unidos de América, en su condición de eje central de la seguridad continental y potencia definitivamente influyente en los destinos de la región, con el propósito de establecer las características de cada tensión, ya sea de orden político o aquellos derivados de la herencia colonial española por las divisiones territoriales muchas veces imprecisas y confusas, así como los efectos que ellas tienen en materia de seguridad. Dentro de las tensiones, existen dos casos, el no resuelto diferendo limítrofe con Venezuela en el Golfo, y la reclamación de Nicaragua sobre el archipiélago de San Andrés, Providencia y Santa Catalina. En este artículo se hará una breve descripción de los aspectos antes nombrados.

"God's Hand on America" de Michael Medved es un ensayo histórico que explora las realidades culturales y supersticiones populares desde una perspectiva religiosa. El autor sostiene que Estados Unidos ha sido una república cristiana desde su independencia en 1776 y que su liderazgo mundial se debe a un sistema sólido de principios morales. El libro, dividido en diez capítulos, mezcla experiencias personales y relatos mitificados sobre coincidencias y supuestos milagros que influyeron en la historia de Estados Unidos, sugiriendo que la Providencia divina ha jugado un papel crucial en eventos clave. Medved argumenta que la pérdida de religiosidad y la división social actuales podrían haber retirado la protección divina del país. Plantea que una vuelta a la tradición cristiana restauraría esta protección. A lo largo del libro, se narran anécdotas históricas, como la compra de Alaska por William Seward y la supervivencia de Theodore Roosevelt a un intento de asesinato, atribuyéndolas a intervenciones providenciales. También se mencionan eventos de la Segunda Guerra Mundial y la política estadounidense del siglo XX desde una perspectiva religiosa. Medved utiliza un lenguaje sofisticado y accesible, evitando términos académicos complejos, y busca generar esperanza en el lector, promoviendo una recristianización de la sociedad estadounidense.

Purpose: This study investigated the emotional intelligence and work commitment levels of public school administrators (elementary and secondary) in the districts of Candijay, Alicia, Mabini, Anda, and Guindulman (CAMAG), Division of Bohol, for the School Year 2018 – 2019, with the end view of proposing recommendations. Approach/Methodology/Design: Data from 49 participants on emotional intelligence and work commitment are extracted using Schutte Intelligence Scale or Assessing Emotions Scale and Meyer and Allen's Three Commitment Model (TCM) Questionnaire. It espoused a descriptive-correlational research design with the aid of standardized tools. Findings: Results showed that females dominated among the respondents, wherein most of them obtained only a few Master's units. All dimensions of emotional intelligence were rated "Very High," and in general, they obtained "Very High" emotional intelligence level. The research participants have very high affective, continuance, and normative commitment levels. Overall, they possess a "Very High" commitment level. On the other hand, the respondents’ demographic profile (as to age, sex, civil status, highest educational attainment, and length of service as administrator) did not correlate with their emotional intelligence and work commitment levels. Furthermore, a correlation exists between emotional intelligence and work commitment, which implies that emotional intelligence is a determinant of their work commitment. Provident recommendations were given to address the studied phenomenon. Practical Implications: The study aimed to explore if emotional intelligence is a predictor of work commitment. Originality/value: This study investigates the level of intelligence and work commitment of public school administrators.

Ted Bosack is professor of psychology and chair of the department at Providence College. His teaching is in the areas of child development and experimental child psychology, and his areas of particular interest are children's memory and suggestibility and learned helplessness. He participated in founding the Council of Undergraduate Psychology Programs in 1988, was president of the New England Psychological Association (NEPA), and continues to work toward the goals of the National Forum on Psychology Partnerships Project in which he took part. Many years ago, as a graduate student, he worked with Lew Lipsitt gathering data from some of the newborns who are participants in Lipsitt's long-term longitudinal study. Lewis P. Lipsitt is professor emeritus of psychology, medical science, and human development at Brown University where he continues as research professor, directing a long-term longitudinal study begun at Brown in 1959. He was the founding director of Brown's Child Study Center from 1966 to 1991. He is the founder of the journal, Infant Behavior and Development, and of the Advances in Child Behavior and Development series. He currently coedits Advances in Infancy Research . Professor Lipsitt was chair of the steering committee, for 5 years, of the well-known National Child Care Project sponsored by the National Institutes of Health. He is codirector of the Lee Salk Center of KidsPeace, a national communications helpline for wayward and needy youth. A few of his many organizational honors include the presidencies of Eastern Psychological Association and of two American Psychological Association (APA) divisions, Developmental Psychology and General Psychology; Fellow status in APA and American Psychological Society; three terms on the APA Council of Representatives; chair of the APA Board of Scientific Affairs; and executive director of the Science Directorate. He has won the Nicholas Hobbs Award for “science in the service of children,” the American Association for the Advancement of Science Lifetime achievement Award, and the Distinguished Contribution Award of NEPA.

AbstractOrthomodular Hilbertian spaces are infinite-dimensional inner product spaces (E, 〈·, ·〉) with the rare property that to every orthogonally closed subspace U ⊆ E there is an orthogonal projection from E onto U. These spaces, discovered about 30 years ago, are constructed over certain non-Archimedeanly valued, complete fields and are endowed with a non-Archimedean norm derived from the inner product. In a previous work [KELLER, H. A.—OCHSENIUS, H.: On the Clifford algebra of orthomodular spaces over Krull valued fields. In: Contemp. Math. 508, Amer. Math. Soc., Providence, RI, 2010, pp. 73–87] we described the construction of a new object, called the norm Clifford algebra C̃(E) associated to E. It can be considered a counterpart of the well-established Clifford algebra of a finite dimensional quadratic space. In contrast to the classical case, C̃(E) allows to represent infinite products of reflections by inner automorphisms. It is a significant step towards a better understanding of the group of isometries, which in infinite dimension is complex and hard to grasp.In the present paper we are concerned with the inner structure of these new algebras. We first give a canonical representation of the elements, and we prove that C̃ is always central. Then we focus on an outstanding special case in which C̃ is shown to be a division ring. Moreover, in that special case we completely describe the ideals of the corresponding valuation ring $$\mathcal{A}$$. It turns out, rather unexpectedly, that every left-ideal and every right-ideal of $$\mathcal{A}$$ is in fact bilateral.

The article considers the issues of some initial provisions of the theory of cognition as part of the theology of the famous medieval thinker Severin Boethius. The main concepts of cognition are considered: reason, intellect, intelligence, divine knowledge, universals, divine mind, simple form and others. The aim of the article is to systematically present the key problems that reveal the place of cognition as an activity that determines the meaning of human existence in the epistemological doctrine of S. Boethius. Arguments in favor of the relationship between the concept of “divine mind” by S. Boethius and the concept of νους (from the Greek “mind”) in Aristotle. The origin of the concept of “simple form” is revealed. Based on conceptual analysis, it has been shown that much of Severin Boethius’ epistemological ideas are borrowed from Aristotle. Research has been conducted on the relationship between the concepts of “simple form” and “divine knowledge” as different types of knowledge acquired through “divine intelligence”. The significance of the concepts of the highest level of cognition is demonstrated and the purpose of their introduction by S. Boethius in the work “Consolation from Philosophy” (in the context of his epistemology) is investigated. The reasons for the diversity of means of cognition and types of knowledge, as well as the reasons for their different perfection (according to the principle of hierarchical nesting) are identified. It has been determined that the metaphysical entities that participated in such a division are destiny, providence, and the divine mind. The human use different means of cognition in education and science has been studied and the distribution of means of cognition and types of knowledge in accordance with individual sciences according to the classification of S. Boethius has been established. The result of the study is a theological interpretation of the views of S. Boethius on the limits and possibilities of human knowledge and purpose of human as a being created by God.

Groundwater samples were collected during April and August 2016 from five hand-dug wells in Soa subdivision, Cameroon, Africa, with the aim to assess the microbiological quality of them and the health risk they (it) posed to the population in the study area. The low piezometric levels (9 – 20 m) and the little variation in curb-stone heights (0.58 – 1.05 m) suggest that the wells are vulnerable to pollution. The physicochemical parameters show that the groundwater of Soa is acidic and poorly mineralized. The residents (population that is) dominated by students are not connected to the supply of water, making them to take recourse to groundwater for potable and general domestic use. Bacteriological analysis of the water samples focused on the search and listing of heterotrophic mesophilic aerobic bacteria (HAMB). Also, bacteria of the Enterobacteriaceae family were isolated, identified and listed (Escherichia, Klebsiella, Shigella, Citrobacter, Providencia). The analyses were carried out through standard, selective and conventional gallery culture media, using surface spreading, streaking and sub-culturing techniques. Different ions were also measured for the physicochemical component according to the usual analytical techniques. The low values of oxidability recorded clearly indicated the organic pollution of the study area. The organic matter was found largely influencing the increase in bacterial load (which is high and varied). The presence of these germs degrades the quality of the water, which varies from one site to the other, with the important factors being the proximity of the sources of pollution to the well and its poor maintenance. As local populations are using these ground waters without any prior treatment, they are prone to health risks over the period time.

A conventional life annuity is a contract in terms whereof an annuity underwriter guarantees a periodical payment to an insured in exchange for an initial non-refundable premium. The insurer pools all the annuity premiums together and assumes both the investment performance and the mortality risk by way of actuarial comparisons. The annuitant’s income is guaranteed for life or for a minimum period.Living annuities on the other hand are regulated by the Long-Term Insurance Act 52 of 1998 and are market-linked investments (with no income guarantee) in respect of which the annuitant annually chooses the drawdown rate – currently between 2.5 and 17.5 per cent per annum (compare Regulations in terms of s 36 of the Pensions Act 24 of 1956 and s 106(1)(a) read with s 108(1) of the Financial Sector Regulation Act 9 of 2017.) When an annuitant dies, the death benefit is payable to a nominated beneficiary or the estate of the insured. A pension-interest benefit is an asset for the purposes of the division of an estate at divorce, and includes both pension and provident funds. Living annuities, however, do not fall within the definition of “pension interest” as defined in s 1 of the Divorce Act.In CM v EM ((1086/2018) [2020] ZASCA 48; [2020] 3 All SA 1 (SCA); 2020 (5) SA 49 (SCA) (5 May 2020)), the Supreme Court of Appeal, in an appeal from the full court of the Gauteng Division of the High Court, sitting as court of appeal, had the opportunity to determine where the ownership of capital invested in the form of a living annuity vests, as well as whether the value of an annuitant spouse’s right to future annuity payments is an asset in his or her estate and therefore subject to accrual. Accrual in respect of an estate is the amount by which the net value of the estate at the dissolution of a marriage exceeds the net value of that estate at the commencement of the marriage. At the dissolution of a marriage owing to death and subject to the accrual system, the spouse whose estate shows no accrual, or a smaller accrual than the estate of the other spouse, has a claim against the other spouse or his or her deceased estate.It is submitted that some implications of the accrual dispensation, particularly within the context of certain pension and financial products, are still in their discovery phase, nearly 40 years after their introduction. In the absence of any reference to a living annuity in an antenuptial contract, the question was always whether such an investment is subject to the accrual system at divorce or death. In the context of a life assurance policy, the surrender value of the policy was taken into account in the event of divorce, but in the event of death, the question was whether, for accrual purposes, the factor taken into account should be the surrender value or the policy proceeds. As only assets that form part of the estate of a spouse can be considered for accrual purposes, the very nature of a living annuity had to be investigated in the matter of CM v EM (supra). This case was an application for special leave to appeal from the full court in the matter of Emilio Pietro Valfredo Montanari v Charmaine Helen Montanari (Montanari v Montanari).

Les années 1980 ont vu l'émergence, en philosophie, d’une éthique du care, qui n’a cessé de se développer et de gagner en importance. En rupture avec les conceptions kantiennes et rationalistes de la vie morale, cette éthique féministe met au centre de l’expérience morale la dépendance et le souci de l’autre, plutôt que la liberté et le détachement. Loin d’être des entités séparées, les individus dépendent des autres pour la satisfaction de besoins vitaux, et ce tout au long de leur vie, même s’ils le sont davantage à certains moments (naissance, maladie). Par delà leurs différences, les théoriciennes du care mettent au centre des discussions sur la justice et l’éthique la responsabilité à l’égard des personnes dépendantes et vulnérables, ainsi que le fait de prendre soin des autres (Paperman et Laugier, 2011). Le care désigne l’ensemble des gestes et des paroles essentielles visant le maintien de la vie et de la dignité des personnes, bien au-delà des seuls soins de santé. Il renvoie autant à la disposition des individus – la sollicitude, l’attention à autrui – qu’aux activités de soin – laver, panser, réconforter, etc. –, en prenant en compte à la fois la personne qui aide et celle qui reçoit cette aide, ainsi que le contexte social et économique dans lequel se noue cette relation. L’émergence de ce courant philosophique coïncide avec trois grands phénomènes sociaux et intellectuels. D’abord, l’accès grandissant des femmes au marché du travail, et la remise en cause de la division sexuelle du travail, qui conduisent les historiens et les anthropologues à s’intéresser aux tâches et aux métiers traditionnellement féminins (Loux, 1983), dont le travail domestique de soin ou les professions soignantes (infirmières, auxiliaires de soin). L’essor des recherches et des théories du care est ensuite lié au vieillissement de la population dans les sociétés occidentales, et aux préoccupations grandissantes touchant l’aide et les soins aux personnes âgées et dépendantes, plus nombreuses et vivant plus longtemps (Buch, 2015). Enfin, ces recherches et théories sont nourries par les débats sur l’assistance publique, la capacité de l’État-providence à prendre en charge les personnes vulnérables et à en décharger les familles (France, Canada), la situation de dépendance, négativement perçue, dans laquelle se trouvent ceux qui donnent et ceux qui reçoivent l’assistance (États-Unis). Les travaux sur le care mettent en évidence le fait que la responsabilité du soin aux autres revient davantage à certaines catégories sociales (les femmes, les groupes les plus démunis ou subordonnés comme les immigrants ou les pauvres). Un souci traverse et anime l’éthique du care : revaloriser les activités de soins, dont l’importance est ignorée et les savoirs déniés, du fait de leur association à des groupes d’un bas statut social ; dénoncer du même coup la manière dont les plus riches s’en déchargent sur les plus pauvres et les plus vulnérables, tout en ignorant ou oubliant leur dépendance à leur égard (Kittey et Feder, 2003). L’éthique du care ne peut manquer d’intéresser les anthropologues, qui peuvent y retrouver plusieurs de leurs interrogations et préoccupations. Premièrement, cette éthique remet en question un certain idéal du sujet, dominant en Occident, conçu comme un individu indépendant, délié de toute attache lorsqu’il fait ses choix. Les théories du care mettent en évidence sa profonde et naturelle dépendance aux autres pour la satisfaction de ses besoins primordiaux. Dans ces théories, comme en anthropologie, le sujet est le produit des rapports sociaux, il n’est compréhensible que replacé dans ces rapports généralement asymétriques. L’incomplétude de l’individu est posée dès le départ : se croire indépendant, c’est ne pas voir ses dépendances. S’il est possible de réduire sa dépendance, ce n’est qu’au bout d’un apprentissage, à l’intérieur de certains rapports sociaux et, paradoxalement, avec le soutien des autres. Deuxièmement, dans l’éthique du care, le jugement moral n’exige pas de s’abstraire de sa situation, de se libérer de toute passion et sentiment, mais plutôt, à partir de son expérience, de sa propre histoire et de la relation que l’on entretient avec l’autre, de chercher à comprendre son point de vue et sa situation. On se trouve là très proche de la démarche et de la compréhension ethnographique, fondée sur la relation que l’ethnologue entretient avec ceux qu’il étudie et dont il cherche à saisir le point de vue. Troisièmement, l’éthique du care attire l’attention sur des réalités négligées, oubliées ou dévalorisées ; elle conduit à une réévaluation de ce qui est précieux (Tronto, 1993). Comme l’anthropologie très souvent, elle s’intéresse à ce qui passe inaperçu ou demeure méconnu, mais aussi aux activités quotidiennes, en apparence banales, à ce qui s’exprime moins par des mots que par des gestes, dans les corps et les interactions, dont elle dévoile la richesse, la complexité, la signification et l’importance. Comme l’anthropologie, elle fait entendre des voix différentes, elle permet d’élargir le point de vue, de dépasser une vision dominante ou coutumière des choses. Quatrièmement, les recherches et les théories du care supportent une critique des inégalités et des rapports de domination, jusque dans la sphère privée. Elles s’interrogent sur le pouvoir qui s’exerce au sein de la relation d’aide et du lien affectif. Elles dénoncent les conditions de vie et la situation d’indignité dans laquelle se trouvent certaines personnes dépendantes (handicapées, âgées, seules, démunies), mais également les conditions de travail de celles et ceux qui apportent l’aide et les soins, et l’exploitation dont elles sont l’objet (travailleuses immigrantes, domestiques et femmes de ménage). Elles replacent ces rapports de domination au sein des rapports sociaux de sexe et des relations raciales, mais aussi dans les rapports entre les pays riches et les pays pauvres, comme le font les anthropologues. Enfin, cinquièmement, l’éthique du care conduit à une critique de la naturalisation de certaines dispositions et attitudes attribuées aux femmes : compassion, souci de l’autre, dévouement, oubli de soi. Ces dispositions et attitudes ne sont pas propres aux femmes, mais socialement et culturellement distribuées. Elles ne doivent pas être valorisées en les extrayant du contexte matériel et politique dans lequel elles s’expriment, au risque de renforcer les hiérarchies sociales et les injustices. Pareille critique est également menée par l’anthropologie, en montrant la relativité culturelle des dispositions et attitudes. Si l’anthropologie peut apprendre beaucoup de l’éthique du care, elle peut aussi apporter sa contribution aux débats sur le prendre soin, à partir de sa propre perspective et de ses méthodes : en décrivant et analysant les pratiques, les savoir-faire, l’organisation domestique, les institutions qui fournissent des services ; en prêtant attention aux gestes et aux rituels, aux expérience sensorielles, où la raison et les émotions, le sensible et l’intelligible ne se séparent pas (Buch, 2013); en comparant les pratiques et les situations entre différents pays et différentes époques, différents milieux socioéconomiques et différentes cultures, afin de montrer les constantes et les différences (Kaufman et Morgan, 2005); en sortant du monde occidental et en élargissant la perspective (l’éthique du care demeurant encore très marquée par la culture et les valeurs nord-américaines) ; en inscrivant le care et les pratiques de soins, non seulement dans les rapports sociaux et économiques, mais dans l’ensemble des systèmes symboliques, qui relient les individus entre eux, et qui tissent des correspondances entre les différentes dimensions de leur expérience, entre les âges de la vie, le passé et le présent, les gestes et les croyances, le corps et l’imaginaire (Verdier, 1979). L’anthropologie sera attentive au travail de la culture, au processus par lequel des expériences sont inscrites dans la culture par le biais de symboles, à la poétique des gestes et des paroles, à ce qui cherche à se dire et à s’exprimer, ainsi qu’aux résistances et à la distance que le soignant ou le soigné prend avec le groupe, ses valeurs et ses normes, à sa capacité de faire entendre autre chose, de faire voir d’autres dimensions de l’expérience (Saillant, 2000). Le care et le prendre soin ne forment pas un domaine spécifique de recherche, une anthropologie spécialisée à côté de l’anthropologie de la maladie, l’anthropologie de la famille et l’anthropologie du genre. Ce sont moins des «objets» d’étude, qu’une manière d’examiner des réalités multiples et variées. Faire de l’anthropologie du care et du prendre soin, c’est opérer un déplacement d’attention de la médecine vers les activités domestiques et quotidiennes, des savoirs scientifiques et techniques vers les arts de faire plus discrets, mais nécessitant tout autant un apprentissage, de l’intelligence et de la créativité, et reposant sur des savoirs. C’est également un moyen d’ouvrir l’anthropologie à des débats sociaux contemporains. Mais c’est aussi revenir par un autre chemin à la question anthropologique de l’articulation du biologique et du culturel, la manière dont le corps est culturellement investi, traversé de significations, façonné et transformé par les sociétés, la manière dont les faits naturels de la naissance, de la maladie et de la mort sont transformés en expériences humaines, inscrits dans un monde social spécifique et une conjoncture historique particulière (Saillant et Gagnon, 1999). Faire de l’anthropologie des soins, c’est ainsi reprendre à de nouveaux frais la question générale de l’articulation entre reproduction biologique et reproduction sociale.