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174 UNIT II Nursing Philosophies

development of the discipline, Eriksson’s thinking ethic, Emmanuel Lévinas’ (1988) idea that ethics pre-
was influenced by sources such as Thomas Kuhn cedes ontology has been a guiding principle. Eriksson
(1971) and Karl Popper (1997), and later by American agrees especially with Lévinas’ thought that the call
philosopher Susan Langer (1942) and Finnish phi- to serve precedes dialogue, that ethics is always
losophers Eino Kaila (1939) and Georg von Wright more important in relations with other human be-
(1986), all of whom support the human science idea ings. The fundamental substance of ethics—caritas,
that science cannot exist without values. love, and charity—is supported further by Aristotle’s
For many years, Eriksson collaborated with Håkan (1993), Nygren’s (1972), Kierkegaard’s (1843/1943),
Törnebohm (1978), holder of the first Nordic profes- and St. Augustine’s (1957) ideas. In the formulation
sorial chair in the theory of science at the University of caritative ethics, Eriksson has been inspired by
of Gothenburg, Sweden. It is especially Törnebohm’s Kierkegaard’s ideas of the innermost spirit of a human
research in and development of paradigms related being as a synthesis of the eternal and temporal, and
to various scientific cultures that inspired Eriksson that acting ethically is to will absolutely or to will
(Eriksson, 1989; Lindström, 1992). the eternal (Kierkegaard, 1843/1943). She stresses the
The thought that concepts have both meaning and importance of knowledge of history of ideas for
substance has been prominent in Eriksson’s scientific the preservation of the whole of spiritual culture and
work. This appears through a systematic analysis of finds support for this in Nikolaj Berdâev (1990), the
fundamental concepts with the help of a semantic Russian philosopher and historian. In intensifying
method of analysis rooted in the idea of hermeneu- the basic conception of the human being as body,
tics, which professor Peep Koort (1975) developed. soul, and spirit, Eriksson carries on an interesting dia-
Koort was Eriksson’s mentor and unmistakably the logue with several theologians such as Gustaf Wingren
most important source of inspiration in her scientific (1960/1996), Antonio Barbosa da Silva (1993), and
work. Building on the foundation of his methodology, Tage Kurtén (1987), while developing the subdisci-
Eriksson subsequently developed a model for concept pline she refers to as caring theology.Perhaps the most
development that has been of great importance to prominent feature of Eriksson’s thinking has been her
many researchers in their scientific work. clear formulation of the ontological, epistemological,
In her formulation of the caritas-based caring and ethical basic assumptions with regard to the disci-
ethic, which Eriksson conceives as an ontological pline of caring science.

MAJOR CONCEPTS & DEFINITIONS
Caritas meeting in time and space, an absolute, lasting
Caritas means love and charity. In caritas, eros and presence (Eriksson, 1992c). Caring communion is
agapé are united, and caritas is by nature uncondi- characterized by intensity and vitality, and by
tional love. Caritas, which is the fundamental motive warmth, closeness, rest, respect, honesty, and tol-
of caring science, also constitutes the motive for all erance. It cannot be taken for granted but pre-
caring. It means that caring is an endeavor to medi- supposes a conscious effort to be with the other.
ate faith, hope, and love through tending, playing, Caring communion is seen as the source of
and learning. strength and meaning in caring. Eriksson (1990)
writes in Pro Caritate, referring to Lévinas:
Caring Communion Entering into communion implies creating op-
Caring communion constitutes the context of the portunities for the other—to be able to step out
meaning of caring and is the structure that deter- of the enclosure of his/her own identity, out of
mines caring reality. Caring gets its distinctive that which belongs to one towards that which
character through caring communion (Eriksson, does not belong to one and is nevertheless one’s
1990). It is a form of intimate connection that own—it is one of the deepest forms of commu-
characterizes caring. Caring communion requires nion (pp. 28–29).