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CHAPTER 11 Katie Eriksson 177

movement between logical and empirical evidence, The theses are as follows:
has been summarized by Eriksson in her model of • Ethos confers ultimate meaning on the caring
concept development (Eriksson, 1997b). The validity context.
of this model has been tested in several doctoral dis- • The basic motive of caring is the caritas motive.
sertations since 1995 (Gustafsson, 2008; Hilli, 2007; • The basic category of caring is suffering.
Kasén, 2002; Lassenius, 2005; Lindwall, 2004; Nåden, • Caring communion forms the context of meaning
1998; Näsman, 2010; Rundqvist, 2004; Sivonen, 2000; of caring and derives its origin from the ethos of
Wallinvirta, 2011; von Post, 1999). She started more love, responsibility, and sacrifice, namely, caritative
comprehensive systematic as well as clinical research ethics.
programs on caring when she was appointed director • Health means a movement in becoming, being, and
of the Department of Caring Science at Åbo Akademi doing while striving for wholeness and holiness,
University. All 44 doctoral dissertations written at the which is compatible with endurable suffering.
Department of Caring Science between 1992 and 2012 • Caring implies alleviation of suffering in charity,
are in different ways a test and validation of her ideas love, faith, and hope. Natural basic caring is ex-
and theory. pressed through tending, playing, and learning in a
sustained caring relationship, which is asymmetrical
by nature.
Major Assumptions
Eriksson distinguishes between two kinds of major The Human Being
assumptions: axioms and theses. She regards axioms The conception of the human being in Eriksson’s
as fundamental truths in relation to the conception of theory is based on the axiom that the human being
the world; theses are fundamental statements con- is an entity of body, soul, and spirit (Eriksson, 1987a,
cerning the general nature of caring science, and their 1988). She emphasizes that the human being is funda-
validity is tested through basic research. Axioms and mentally a religious being, but all human beings have
theses jointly constitute the ontology of caring science not recognized this dimension. The human being
and therefore also are the foundation of its epistemol- is fundamentally holy, and this axiom is related to
ogy (Eriksson, 1988, 2001). The caritative theory of the idea of human dignity, which means accepting
caring is based on the following axioms and theses, as the human obligation of serving with love and exist-
modified and clarified from Eriksson’s basic assump- ing for the sake of others. Eriksson stresses the necessity
tions with her approval (Eriksson, 2002). The axioms of understanding the human being in his ontological
are as follows: context. The human being is seen as in constant
• The human being is fundamentally an entity of becoming; he is constantly in change and therefore
body, soul, and spirit. never in a state of full completion. He is understood
• The human being is fundamentally a religious being. in terms of the dual tendencies that exist within him,
• The human being is fundamentally holy. Human engaged in a continued struggle and living in a ten-
dignity means accepting the human obligation of sion between being and nonbeing. Eriksson sees
serving with love, of existing for the sake of others. the human being’s conditional freedom as a dimen-
• Communion is the basis for all humanity. Human sion of becoming. She links her thinking with
beings are fundamentally interrelated to an abstract Kierkegaard’s (1843/1943) ideas of free choice and
and/or concrete other in a communion. decision in the human being’s various stages—aesthetic,
• Caring is something human by nature, a call to ethical, and religious stages—and she thinks that the
serve in love. human being’s power of transcendency is the founda-
• Suffering is an inseparable part of life. Suffering tion of real freedom. The dual tendency of the human
and health are each other’s prerequisites. being also emerges in his effort to be unique, while
• Health is more than the absence of illness. Health he simultaneously longs for belonging in a larger
implies wholeness and holiness. communion.
• The human being lives in a reality that is character- The human being is fundamentally dependent on
ized by mystery, infinity, and eternity. communion; he is dependent on another, and it is in the