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180 UNIT II Nursing Philosophies

basic epistemological idea (Eriksson, 1981). The the- for, Eriksson has used various logical models for the
ory of science for caring science, which contains the hypothetical deductive method and hermeneutics
fundamental epistemological, logical, and ethical guiding principles.
standpoints, is formed on the meta-theoretical level. Eriksson stresses the importance of the logical
Eriksson (1988), in accordance with Nygren (1972), form being created on the basis of the substance of
sees the basic motive as the element that permeates caring (i.e., caritas), not on the basis of method. It is
the formation of knowledge at all levels and gives thus deduction combined with abduction that formed
scientific knowledge its unique characteristics. A the guiding logic. The language, words, and concepts
clearly formulated ontology constitutes the founda- carry the content of meaning, and Eriksson stresses
tion of both the caritative caring theory and caring the necessity of choosing words, concepts, and lan-
science as a discipline. The caritas motive, the ethos of guage that correspond to human science.
love and charity, and the respect and reverence for In the dynamic change between the natural world
human holiness and dignity, which determine the and the world of science, there has constantly oc-
nature of caring, give the caritative caring theory its curred a striving toward the source of the true,
feature. This ethos, which encircles caring as science the beautiful, and the good—that which is evident.
and as art, permeates caring culture and creates the Eriksson (1999) shapes her theory of scientific
preconditions for caring. The ethos is reflected in the thought, as reflection moves between patterns at
process of nursing care, in the documentation, and in different levels and interpretation is subject to the
various care planning models. theoretical perspective. The movement takes place
Caring communion constitutes the context of mean- distinctly between doxa (empirical-perceptive knowl-
ing from which the concepts in the theory are to be edge) and episteme (rational-conceptual knowledge),
understood. Human suffering forms the basic category and “the infinite.” Movement thus takes place between
of caring and summons the carer to true caring the two basic epistemological categories of the theory
(i.e., serving in love and charity). In the act of caring, the of knowledge: perception and conception.
suffering human being, or patient, is invited and wel- Eriksson applied three forms of inference—
comed to the caring communion, where the patient’s deduction, induction, and abduction or retroduction
suffering can be alleviated through the act of caring in (Eriksson & Lindström, 1997)—that give the theory
the drama of suffering that is unique to every human a logical external structure. The substance of her car-
being. Alleviation of suffering implies that the carer is a ing theory has moved simultaneously by abductive
co-actor in the drama, confirms the patient’s suffering, leaps (Peirce, 1990; Eriksson & Lindström, 1997),
and gives time and space to suffer until reconciliation is which sometimes created a new chaos but also car-
reached. Reconciliation is the ultimate aim of health or ried Eriksson’s thinking toward new discoveries.
being and signifies a reestablishment of wholeness and Through abduction, the ideal model for caritative
holiness (Eriksson, 1997a). caring was shaped, proceeding from historical and
self-evident suppositions (Nygren, 1972). Eriksson in
this way made use of old original texts that testify to
Logical Form caritative caring as her research material. Through
Meta-theory has always had a fundamental place induction and deduction, the validity of the theory
in Eriksson’s thinking, and her epistemological work has been tested.
is anchored in Aristotle’s theory of knowledge Theory as conceived by Eriksson is in accordance
(Aristotle, 1935). Searching for knowledge, which is with the Greek concept of theory, theoria, in the sense
intrinsically hermeneutic, and which takes place of seeing the beautiful and the good, participating in
within the scope of an articulated theoretical perspec- the common, and dedicating it to others (Gadamer,
tive, is understood as a search for the original text in 2000, p. 49). Theory and practice are different aspects
a historical-hermeneutic tradition, that which in the of the same core. The convincing force and potential
old hermeneutic sense represents truth (Gadamer, of the whole theory are found in its innermost core,
1960/1994). To achieve the depth in the development caritas, around which the generation of theory takes
of knowledge and theory she has consistently striven place. The caring substance is formed in a dialectical