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CHAPTER 11 Katie Eriksson 175

MAJOR CONCEPTS & DEFINITIONS—cont’d
Joining in a communion means creating possibili- means that we are willing to sacrifice something of
ties for the other. Lévinas suggests that considering ourselves. The ethical categories that emerge as basic
someone as one’s own son implies a relationship in caritative caring ethics are human dignity, the car-
“beyond the possible” (1985, p. 71; 1988). In this rela- ing communion, invitation, responsibility, good and
tionship, the individual perceives the other person’s evil, and virtue and obligation. In an ethical act,
possibilities as if they were his or her own. This the good is brought out through ethical actions
requires the ability to move toward that which is no
longer one’s own but which belongs to oneself. It is one (Eriksson, 1995, 2003).
of the deepest forms of communion (Eriksson, 1992b). Dignity
Caring communion is what unites and ties together
and gives caring its significance (Eriksson, 1992a). Dignity constitutes one of the basic concepts of cari-
tative caring ethics. Human dignity is partly absolute
The Act of Caring dignity, partly relative dignity. Absolute dignity is
The act of caring contains the caring elements (faith, granted the human being through creation, while
hope, love, tending, playing, and learning), involves relative dignity is influenced and formed through
the categories of infinity and eternity, and invites to culture and external contexts. A human being’s abso-
deep communion. The act of caring is the art of lute dignity involves the right to be confirmed as a
making something very special out of something unique human being (Eriksson, 1988, 1995, 1997a).
less special. Invitation

Caritative Caring Ethics Invitation refers to the act that occurs when the carer
Caritative caring ethics comprises the ethics of car- welcomes the patient to the caring communion. The
ing, the core of which is determined by the caritas concept of invitation finds room for a place where
the human being is allowed to rest, a place that
motive. Eriksson makes a distinction between caring breathes genuine hospitality, and where the patient’s
ethics and nursing ethics. She also defines the foun- appeal for charity meets with a response (Eriksson,
dations of ethics in care and its essential substance. 1995; Eriksson & Lindström, 2000).
Caring ethics deals with the basic relation between
the patient and the nurse—the way in which the Suffering
nurse meets the patient in an ethical sense. It is about Suffering is an ontological concept described as a hu-
the approach we have toward the patient. Nursing man being’s struggle between good and evil in a state
ethics deals with the ethical principles and rules that of becoming. Suffering implies in some sense dying
guide my work or my decisions. Caring ethics is the away from something, and through reconciliation, the
core of nursing ethics. The foundations of caritative wholeness of body, soul, and spirit is re-created, when
ethics can be found not only in history, but also in the human being’s holiness and dignity appear. Suffer-
the dividing line between theological and human ing is a unique, isolated total experience and is not
ethics in general. Eriksson has been influenced by synonymous with pain (Eriksson, 1984, 1993).
Nygren’s (1966) human ethics and Lévinas’ (1988) Suffering Related to Illness, to Care,
“face ethics,” among others. Ethical caring is what we and to Life
actually make explicit through our approach and the These are three different forms of suffering. Suffering
things we do for the patient in practice. An approach related to illness is experienced in connection with
that is based on ethics in care means that we, without illness and treatment. When the patient is exposed to
prejudice, see the human being with respect, and suffering caused by care or absence of caring, the
that we confirm his or her absolute dignity. It also patient experiences suffering related to care, which
Continued