scholarly journals Florence Nightingale: Discernment as trusting experience

2018 ◽  
Vol 74 (3) ◽  
Author(s):  
Susan Rakoczy

Discernment is a fundamental dimension of growth in the spiritual life in which the person or community analyses their experience in order to sense the call of God in their life’s trajectory. Florence Nightingale (1820–1910), the founder of modern nursing during her service in the Crimean War, discerned her call through a series of religious experiences beginning when she was 17. Her sense of vocation was met by vehement opposition from her family and others, but with the help various of spiritual advisers she was able to discern that God was calling her to serve others as a nurse when nursing was a despised occupation for women of her social class. After her return from the War, she lived a life of seclusion in order to write and organise the principles of nursing for the British Medical Service. This article presents the various dimensions of Nightingale’s vocational discernment and analyses them in reference to the feminist discernment principle of trusting one’s experience.

2021 ◽  
pp. 096777202110051
Author(s):  
Melissa Bowen ◽  
Benjamin Whiston ◽  
Max Cooper

This article considers the history of Fort Pitt (1780-1922), its military hospital (founded 1814) and, in particular, its Army Medical School (1860–63). The museum and library were the work of the hospital’s first directors: Dr David MacLoughlin and Sir James McGrigor, the latter the renowned reformer of military medical education. Central to the foundation of the medical school was Florence Nightingale who visited the site in 1856. The school opened in 1860 with five sets of students attending before it was transferred in 1863 to the Royal Victoria hospital, Netley, Hampshire. Fort Pitt was a “practical” medical school with students attending for 4-9 months of clinical experience. This included “instruction in tropical medicine” delivered by members of the Indian Medical Service. The foundation of a military medical school fulfilled an ambition dating back to at least 1796. Nightingale’s role (exerted through Sidney Herbert) was omitted from contemporary newspaper reports. Fort Pitt continued as a military hospital until 1922 when it was converted to a school. The medical school constitutes a landmark in British military medicine, a response to the failure of British medical care in the Crimean war (1853–1856) and a forgotten legacy of Florence Nightingale.


Margaret Mead ◽  
2020 ◽  
pp. 1-20
Author(s):  
Elesha J. Coffman

Margaret Mead’s parents were both social scientists and not religious, so their daughter was not baptized as a baby. Instead, she chose to be baptized into the Episcopal Church at age eleven, a decision to which she ascribed great significance for her spiritual life. Mead spent the rest of her years balancing her family legacy with her independently chosen religious commitments.


2010 ◽  
Vol 39 (1) ◽  
pp. 87-105 ◽  
Author(s):  
Chieko Ichikawa

Florence Nightingale, who becamea national heroine after the Crimean War, was the most popular subject in hagiographical collective biographies of women during the mid- and late-1850s. However, her life can be regarded as a resolute resistance to conformity with the ideal of womanhood in the Victorian era. She recognised the chasm between her popularity and reality:Good public! It knew nothing of what I was really doing in the Crimea.Good public! It has known nothing of what I wanted to do & have done since I came home. (Private note from 1857; Nightingale,Ever Yours177–78)This statement implies the resistance to the misrepresentation of her, which is indicative of her inner struggle to search for a means to express her vision.


2021 ◽  
Vol 27 (2) ◽  
pp. 229-250 ◽  
Author(s):  
Ruth A. Morgan

In the wake of the Indian Uprising in 1857, British sanitary campaigner and statistician Florence Nightingale renewed her efforts to reform Britain's military forces at home and in India. With the Uprising following so soon after the Crimean War (1854-56), where poor sanitary conditions had also taken an enormous toll, in 1859 Nightingale pressed the British Parliament to establish a Royal Commission on the Sanitary State of the Army in India, which delivered its report in 1863. Western Australia was the only colony to present its case before the Commissioners as an ideal location for a foreign sanatorium, with glowing assessments offered by colonial elites and military physicians. In the meantime, Nightingale had also commenced an investigation into the health of Indigenous children across the British Empire. Nearly 150 schools responded to her survey from Ceylon, Natal, West Africa, Canada and Australia. The latter's returns came from just three schools in Western Australia: New Norcia, Annesfield in Albany and the Sisters of Mercy in Perth, which together yielded the highest death rate of the respondents. Although Nightingale herself saw these inquiries as separate, their juxtaposition invites closer analysis of the ways in which metropolitan elites envisioned particular racial futures for Anglo and indigenous populations of empire, and sought to steer them accordingly. The reports reflect prevailing expectations and anxieties about the social and biological reproduction of white society in the colonies, and the concomitant decline of Indigenous peoples. Read together, these two inquiries reveal the complex ways in which colonial matters of reproduction and dispossession, displacement and replacement, were mutually constituting concerns of empire. In this article I situate the efforts to attract white women and their wombs to the temperate colony of Western Australia from British India in the context of contemporary concerns about Anglo and Aboriginal mortality. In doing so, I reflect on the intersections of gender, race, medicine and environment in the imaginaries of empire in the mid-nineteenth century.


Isis ◽  
1990 ◽  
Vol 81 (2) ◽  
pp. 371-371
Author(s):  
Charles E. Rosenberg

2010 ◽  
Vol 28 (4) ◽  
pp. 284-290 ◽  
Author(s):  
Louise C. Selanders ◽  
Karen Lake ◽  
Patrick Crane

Florence Nightingale has been the subject of numerous biographies and topical studies since she became a public figure during the Crimean War of 1854-1856. However, both the biographical and the topical literature have given little emphasis to the fourteen months of Nightingale’s superintendency at The Establishment for Gentlewomen During Illness located on Harley Street, London. Thematic analysis of primary documents including Nightingale’s Quarterly Reports to the Governors of her Nursing Home and the recently identified found Minutes of the Ladies’ Committee of the Establishment of Gentlewomen During Illness were utilized to identify specific themes considered essential to Nightingale’s professional and philosophical development. Harley Street proved to be the catalyst of opportunity that later launched her into the public view as a visionary through which she was to develop nursing as a profession and promote nursing as a legitimate route for women’s education and employment.


Religions ◽  
2021 ◽  
Vol 12 (7) ◽  
pp. 455
Author(s):  
Ján Zozuľak

In this article, we will analyze the influence of Greek spirituality on Russian culture in the second half of the 18th century, when Enlightenment ideas infused Russian society. Russian intellectual circles and the upper social class were inspired by Western categories of thought. The absence of a living theology that would give man the true meaning of life has caused tension and a great spiritual crisis in Russian society. One possible solution was to start a fight against the Enlightenment and reject any Western ideas. The second solution was to pay attention to the forgotten tradition and look for inspiration in it for the renewal of spiritual life. The spiritual renewal, known as the philokalic movement, leaned towards the second solution, building upon the Byzantine hesychastic tradition of the 14th century. This paved the way for a new era of Orthodox spirituality, which significantly influenced thinking and spiritual life in Russia. The movement of spiritual renewal is associated with the translation and publication of manuscripts written by Byzantine niptic authors, which were published in the book Dobrotolublye (gr. Philokalia). This significantly contributed to the spread of the hesychastic tradition in Russia and became an impetus for a return to Byzantine spiritual values. This article examines the spiritual, literary, and cultural activities of the most important centers of Russian Hesychasm, such as Sarov, Valaam, and Optina, and their influence on Russian society, which has not yet been recognized sufficiently.


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