Topics in Cognitive Science, Volume 14, Issue 3, Page 467-491, July 2022.

This daily diary study examined the within-person coupling between four emotion regulation strategies and both subjective well-being and perceived stress in daily life of geriatric nurses. Participants (N = 89) described how they regulated their emotions in terms of cognitive reappraisal and suppression. They also indicated their subjective well-being and level of perceived stress each day over three weeks. At the within-person level, cognitive reappraisal intended to increase positive emotions was positively associated with higher subjective well-being and negatively associated with (...) perceived stress. Suppression of the expression of positive emotions was negatively associated with subjective well-being and positively associated with perceived stress. However, cognitive reappraisal intended to down-regulate negative emotions and suppression as a strategy to inhibit the expression of negative emotions were not associated with daily well-being or perceived stress. Off-days were rated as days with higher subjective well-being and lower perceived stress in contrast to working days. At the between-person level, individuals who reported more daily negative affect reported increased suppression of positive emotions, corroborating the within-person findings. Moreover, findings indicated that nurses with more years of experience in the job reported higher subjective well-being and less perceived stress. These results provide insights into important daily emotional processes of geriatric nurses, both at workdays and in their leisure time. (shrink)

The demand for science trainees to have appropriate responsible conduct of research instruction continues to increase the attention shown by federal agencies and graduate school programs to the development of effective ethics curriculums. However, it is important to consider that the main learning environment for science graduate students and post-doctoral research fellows is within a laboratory setting. Here we discuss an internal laboratory program of weekly 15-minute ethics discussions implemented and used over the last 3 years in addition to the (...) graduate school’s program of scientific integrity training. During this time, the environment and culture within our laboratory has changed to place greater emphasis on the ethical implications of our own research and the research we evaluate. We still struggle with how to accurately assess this behavioral change; although, we present preliminary survey results on the evaluation and impact of this style of curriculum for ethics instruction in our laboratory. (shrink)

Humanitarian healthcare work presents a range of ethical challenges for expatriate healthcare professionals, including tragic choices requiring the selection of a least-worst option. In this paper we examine a particular set of tragic choices related to the prioritization of care and allocation of scarce resources between individuals in situations of widespread and urgent health needs. Drawing on qualitative interviews with clinicians, we examine the nature of these choices. We offer recommendations to clinical teams and aid organizations for preparing and supporting (...) frontline clinicians in their efforts to determine the least-worst option, and in their responsibility for making such choices. (shrink)

Frustration in traffic is one of the causes of aggressive driving. Knowledge whether a driver is frustrated may be utilized by future advanced driver assistance systems to counteract this source of crashes. One possibility to achieve this is to automatically recognize facial expressions of drivers. However, only little is known about the facial expressions of frustrated drivers. Here, we report the results of a driving simulator study investigating the facial muscle activity that comes along with frustration. Twenty-eight participants were video-taped (...) during frustrated and non-frustrated driving situations. Their facial muscle activity was manually coded according to the Facial Action Coding System. Participants showed significantly more facial muscle activity in the mouth region. Thus, recording facial muscle behavior potentially provides traffic researchers and assistance system developers with the possibility to recognize frustration while driving. (shrink)

Through imaginative engagement readers of fiction become, to an extraordinary extent, the narrator’s ‘children’: they often submit themselves to the narrator’s authority without reserve. But precisely because of that, readers are deeply at a loss when their trust is betrayed. This underscores a core function of fiction, namely to evoke emotional response in the reader. In this paper, we hypothesize how a reader’s imaginative engagement can be subjected to narrative frustration due to processing or moral complexity. The types of narrative (...) frustration we consider differ in terms of their sources, and their emotional and behavioral impacts on the reader. Here, we break down these frustrations into their component parts, in an effort to better characterize the different classes of frustrations. We propose that frustrations arise from different combinations of local uncertainty, moral clash and global uncertainty. These sources of frustration in turn explain the reader’s emotional response and their consequent reading behavior as they imaginatively engage with fiction. (shrink)

Gathers authors with different backgrounds and methods to advance feminist discussions of the relation between language and women's oppression, suggesting promising new directions for further research.

The Phaedo and the Symposium are dialogues in which Plato's conception of philosophy is not dissociated of orphic elements and mythical constructions. I propose that the themes of the pre-existence of the soul and the immortality of the soul in the Phaedo and myths told by Aristophanes and Diotima in the Symposium, examined together, provide rich material for understanding the nature and limits of knowledge and philosophy in Plato. I also suggest, before this interpretation, a reading of the "sudden vision (...) of beauty in itself," in Symposium 210e, which takes into account these limits. Knowledge is, from this reading, a dynamic search, much more than intuition of the forms. (shrink)

Social anxiety disorders are among the most prevalent mental disorders, with high impact on the life of an affected social system and its individual social system members. We developed a manualized disorder-specific integrative systemic and family therapy for SAD, and evaluated its feasibility in a pilot randomized controlled trial. The ISFT is inspired by Helm Stierlin’s concept of related individuation developed during the early 1980s, which has since continued to be refined. It integrates solution-focused language, social network diagnostics, and genogram (...) work, as well as resource- and problem orientation for both case conceptualization and therapy planning. Post-Milan symptom prescription to fluidize the presented symptoms is one of the core interventions in the ISFT. Theoretically, the IFST is grounded in radical constructivism and “Cybern-Ethics,” multi-directional partiality, and a both/and attitude toward a disorder-specific vs. non-disorder-specific therapy approach. SAD is understood from the viewpoint of social systems theory, especially in adaptation to a socio-psycho-biological explanatory model of social anxiety. In a prospective multicenter, assessor-blind pilot RCT, we included 38 clients with SAD : 18 patients participated in the ISFT, and 20 patients in Cognitive Behavioral Therapy. Within-group, simple-effect intention-to-treat analyses showed significant reduction in social anxiety, while intention-to-treat mixed-design ANOVA demonstrated the advantage of ISFT. Per-protocol analyses supported these results. The remission rate based on blind diagnosticians’ ratings was good to satisfactory ; this has yet to be verified in a subsequent confirmatory RCT. The article will present the ISFT rationale and manual, including a special focus on multi-person settings, and the central findings from our pilot RCT. (shrink)

This text explores a set of key concepts in Marxist theory as developed and read by Lacan, demonstrating links and connections between Marxist thought and Lacanian practice. The book examines the complexity of these encounters through the structure of a comprehensive vocabulary which covers diverse areas, from capitalism and communism to history, ideology, politics, work, and family. Offering new perspectives on these concepts in psychoanalysis, as well as in the fields of political and critical theory, the book brings together contributions (...) from a range of international experts to demonstrate the dynamic relationship between Marx and Lacan, as well as illuminating 'untranslatable points' which may offer productive tension between the two. The entries trace the trajectory of Lacan's appropriation of Marx's concepts and analyses how they were questioned, criticized and reworked by Lacan, accounting for the wide reach of two thinkers and worlds in constant homology. Each entry also discusses psychoanalytic debates relating to the concept and seeks to refine the clinical scope of Marx's work, demonstrating its impact on the social and individual dimensions of Lacanian clinical practice. With a practical and structured approach, The Marx Through Lacan Vocabulary will appeal to psychoanalysts and researchers in a range of fields, including political science, cultural studies, and philosophy. (shrink)

In their introduction to the first volume of The Cambridge Translations of Medieval Philosophical Texts, Norman Kretzmann and Eleonore Stump—the founding editors of this series—noted the lack of access contemporary scholars have to medieval texts, commenting that “Most of the surviving philosophical literature of the Middle Ages is still unavailable in printed editions of the Latin texts, let alone translations into modern languages”. They then explained that both “this volume and its projected successors … have the broader aim of alleviating (...) a little the dearth of English translations of medieval philosophy”. Given that Pasnau’s Mind and Knowledge is only the third volume in the series to be published in fourteen years, one can hardly claim that the Cambridge Translations series is filling the gap in available English translations quickly. Fortunately, one can confidently claim that it’s being filled well. Volume 3, Mind and Knowledge, not only presents a well-chosen and well-translated selection of significant texts from the Christian Latin philosophical tradition, it presents them in a way that enhances the value of the translations themselves. The general introduction to the volume, the brief introduction to each text, the list of textual emendations, and the three-part bibliography will prove highly useful tools for both students and scholars interested in these topics and this period in philosophical thought. (shrink)

This article contends that environmental organisations vary in type, scale and purpose in ways that help stewards self-sort into the opportunities that align with their individual motivations and e...

The philosophical work of Jean-Luc Marion has opened new ways of speaking about religious convictions and experiences. In this exploration of Marion’s philosophy and theology, Christina M. Gschwandtner presents a comprehensive and critical analysis of the ideas of saturated phenomena and the phenomenology of givenness. She claims that these phenomena do not always appear in the excessive mode that Marion describes and suggests instead that we consider degrees of saturation. Gschwandtner covers major themes in Marion’s work—the historical event, art, (...) nature, love, gift and sacrifice, prayer, and the Eucharist. She works within the phenomenology of givenness, but suggests that Marion himself has not considered important aspects of his philosophy. (shrink)

In this paper, I present and explore some ideas about how factive emotional states and factive perceptual states each relate to knowledge and reasons. This discussion will shed light on the so-called ‘perceptual model’ of the emotions.

In recent years, most political theorists have agreed that shame shouldn't play any role in democratic politics because it threatens the mutual respect necessary for participation and deliberation. But Christina Tarnopolsky argues that not every kind of shame hurts democracy. In fact, she makes a powerful case that there is a form of shame essential to any critical, moderate, and self-reflexive democratic practice. Through a careful study of Plato's Gorgias, Tarnopolsky shows that contemporary conceptions of shame are far too (...) narrow. For Plato, three kinds of shame and shaming practices were possible in democracies, and only one of these is similar to the form condemned by contemporary thinkers. Following Plato, Tarnopolsky develops an account of a different kind of shame, which she calls "respectful shame." This practice involves the painful but beneficial shaming of one's fellow citizens as part of the ongoing process of collective deliberation. And, as Tarnopolsky argues, this type of shame is just as important to contemporary democracy as it was to its ancient form. Tarnopolsky also challenges the view that the Gorgias inaugurates the problematic oppositions between emotion and reason, and rhetoric and philosophy. Instead, she shows that, for Plato, rationality and emotion belong together, and she argues that political science and democratic theory are impoverished when they relegate the study of emotions such as shame to other disciplines. (shrink)

How do people decide which claims should be considered mere beliefs and which count as knowledge? Although little is known about how people attribute knowledge to others, philosophical debate about the nature of knowledge may provide a starting point. Traditionally, a belief that is both true and justified was thought to constitute knowledge. However, philosophers now agree that this account is inadequate, due largely to a class of counterexamples (termed ‘‘Gettier cases’’) in which a person’s justified belief is true, but (...) only due to luck. We report four experiments examining the effect of truth, justification, and ‘‘Gettiering’’ on people’s knowledge attributions. These experiments show that: (1) people attribute knowledge to others only when their beliefs are both true and justified; (2) in contrast to contemporary philosophers, people also attribute knowledge to others in Gettier situations; and (3) knowledge is not attributed in one class of Gettier cases, but only because the agent’s belief is based on ‘‘apparent’’ evidence. These findings suggest that the lay concept of knowledge is roughly consistent with the traditional account of knowledge as justified true belief, and also point to a major difference between the epistemic intuitions of laypeople and those of philosophers. (shrink)

According to one understanding of the problem of dirty hands, every case of dirty hands is an instance of moral conflict, but not every instance of moral conflict is a case of dirty hands. So, what sets the two apart? The dirty hands literature has offered widely different answers to this question but there has been relatively little discussion about their relative merits as well as challenges. In this paper I evaluate these different accounts by making clear which understanding of (...) concept distinctness underlies them and which of them is, ultimately, the most plausible one in the case of dirty hands and ordinary moral conflict. In order to do so, I will borrow from the terminology employed in recent debates in the philosophy of evil which have tackled a similar problem to the one at hand, i.e. defining what sets evil apart from ordinary wrongdoing. Here it has been argued that concepts could be distinct in three ways: they can have a quantitative difference, a strong qualitative or a moderate qualitative difference. I conclude that the most convincing definition of dirty hands draws a moderate qualitative distinction between ordinary moral conflict according to which dirty hands are those moral conflicts that involve a serious violation or betrayal of a core moral value. (shrink)

Script analysis is often used in research that focuses on gender and technology design. It is applied as a method to describe problematic inscriptions of gender in technology and as a tool for advancing more acceptable inscriptions of gender in technology. These analyses are based on the assumption that we can design technologies that do justice to gender. One critique on script analysis is that it does not engage with the emergent effects of design. The authors explore this critique with (...) the help of two vignettes taken from their design research. In this article they ask: How to design for gender if gender and design are emergent? The authors present two design strategies, degendering design and undesigning design and propose a new approach to doing justice to gender in design. This perspective foregrounds ethics in the design process, in particular the accountability of technology designers. (shrink)

Freedom and the subject in Jean-Paul Sartre -- Freedom and necessity in Jacques Derrida -- Freedom and the subject in contemporary philosophy and theory -- Theorizing pathologies and therapeutics of freedom.

Global reproductive landscapes and with them cross-border routes are rapidly changing. This paper examines the reproductive routes and choices of fertility travellers from China to Russia as reported by medical professionals and fertility service providers. Providing new empirical data, it raises new ethical questions on the facilitation of cross-border reproductive travel and the commercialisation of reproductive treatment. The relaxation of the one-child policy in 2014 in China, the increasing demand for ART exceeding the capacity of national fertility clinics and the (...) difficulty of accessing treatment with donor eggs concomitant with a growing economic power of the upper–middle class are shaping the ART industry in Asia in new ways. A new development is Chinese citizens increasingly seeking ART treatment in Russia, which has a long-standing practice of ART governed by a liberal legislation. Furthermore, as China prohibits the export of gametes, Chinese fertility travellers rely on acquiring donor gametes once starting treatment abroad. Clinicians in Russia report three strategies amongst their Chinese patients: One group is using donor eggs of women of Asian appearance living in Russia or is hiring women of resembling appearance from third-party countries to donate their eggs in Russia to create resemblance in their offspring. Another group is buying white donor gametes to create Eurasian mixed children and thus ‘enhance’ their offspring. Providing novel empirical data, this article informs ethical deliberation and raises imminent questions for further research in this understudied geographic region and on cross-border reproductive treatment. (shrink)

VICE AND VIRTUE IN EVERYDAY LIFE has been a popular choice in college ethics course study for more than two decades because it is well-liked by both college instructors and students. Course instructors appreciate it for its philosophical breadth and seriousness while college students and other readers welcome the engaging topics and readings. VICE AND VIRTUE IN EVERYDAY LIFE provides students with a lively selection of classical and contemporary readings on pressing matters of personal and social morality. The text includes (...) an overview of seminal ethical theories, as well as a unique set of stimulating articles on matters of social responsibility, personal integrity and individual virtue. While the readings consistently represent different points of view, the book also challenges readers to go beyond theoretical applications and contingent circumstances, to cultivate virtuous decision-making in their own lives. (shrink)

This paper argues that the dirty hands literature has overlooked a crucial distinction in neglecting to discuss explicitly the issue of, what I call, symmetry. This is the question of whether, once we are confronted with a dirty hands situation, we could emerge with our hands clean depending on the action we choose. A position that argues that we can keep our hands clean I call “asymmetrical” and one that says that we will get our hands dirty no matter what (...) we do I call “symmetrical”. Not acknowledging this distinction is a problem because, firstly, it adds to the existing confusions about how best to define what dirty hands are. Secondly, it prevents the concept of dirty hands from being applied properly to other contexts such as, for example, the responsibility and accountability of politicians. I argue that we have good reason to favour a symmetrical understanding because it gives a more convincing account of what makes an action dirty and because it more accurately captures our complex moral decision-making when faced with dirty hands situations. The paper concludes by outlining possible implications that the distinction between the symmetry view and the asymmetry view has on wider debates surrounding the problem of dirty hands. (shrink)

This book provides an introduction to the emerging field of continental philosophy of religion by treating the thought of its most important representatives, including its appropriations by several thinkers in the United States. Part I provides context by examining religious aspects of the thought of Martin Heidegger, Emmanuel Levinas, and Jacques Derrida. Christina Gschwandtner contends that, although the work of these thinkers is not apologetic in nature, it prepares the ground for the more religiously motivated work of more recent (...) thinkers by giving religious language and ideas some legitimacy in philosophical discussions. Part II devotes a chapter to each of the contemporary French thinkers who articulate a phenomenology of religious experience: Paul Ricoeur, Jean-Luc Marion, Michel Henry, Jean-Louis Chrétien, Jean-Yves Lacoste, and Emmanuel Falque. In it, the author argues that their respective philosophies can be read as an apologetics of sorts--namely, as arguments for the coherence of thought about God and the viability of religious experience--though each thinker does so in a different fashion and to a different degree. Part III considers the three major thinkers who have popularized and extended this phenomenology in the U.S. context: John D. Caputo, Merold Westphal, and Richard Kearney. The book thus both provides an introduction to important contemporary thinkers, many of whom have not yet received much treatment in English, and also argues that their philosophies can be read as providing an argument for Christian faith. (shrink)

Microaggressions are a new moral category that refers to the subtle yet harmful forms of discriminatory behavior experienced by members of oppressed groups. Such behavior often results from implicit bias, leaving individual perpetrators unaware of the harm they have caused. Moreover, microaggressions are often dismissed on the grounds that they do not constitute a real or morally significant harm. My goal is therefore to explain why microaggressions are morally significant and argue that we are responsible for their harms. I offer (...) a conceptual framework for microaggressions, exploring the central mechanisms used for identification and the empirical research concerning their harm. The cumulative harm of microaggressions presents a unique case for understanding disaggregation models for contributed harms, blame allocation, and individual responsibility within structural oppression. Our standard moral model for addressing cumulative harm is to hold all individual contributors blameworthy for their particular contributions. However, if we aim to hold people responsible for their unconscious microaggressions and address cumulative harm holistically, this model is inadequate. Drawing on Iris Marion Young's social connection model, I argue that we, as individual perpetrators of microaggressions, have a responsibility to respond to the cumulative harm to which we have individually contributed. (shrink)

In certain contemporary theories of the politics of shame, shame is considered a pernicious emotion that we need to avoid in, or a salutary emotion that serves as an infallible guide to, democratic deliberation. The author argues that both positions arise out of an inadequate notion of the structure of shame and an oversimplistic opposition between shame and shamelessness. Plato's dialogue, the Gorgias, actually helps to address these problems because it supplies a deeper understanding of the place of shame in (...) democratic politics in ways that address our contemporary dilemmas. It does this first, by avoiding the simple opposition between shame and shamelessness and secondly, by articulating three different kinds of "politics of shame" that can characterize democratic deliberations. Finally, Plato's treatment of shame extends upon contemporary ethical and psychoanalytic notions of shame in ways that are directly relevant to the our contemporary political situation. (shrink)

This volume collects twenty original essays on the philosophy of film. It uniquely brings together scholars working across a range of philosophical traditions and academic disciplines to broaden and advance debates on film and philosophy. The book includes contributions from a number of prominent philosophers of film including Noël Carroll, Chris Falzon, Deborah Knight, Paisley Livingston, Robert Sinnerbrink, Malcolm Turvey, and Thomas Wartenberg. While the topics explored by the contributors are diverse, there are a number of thematic threads that connect (...) them. Overall, the book seeks to bridge analytic and continental approaches to philosophy of film in fruitful ways. Moving to the individual essays, the first two sections offer novel takes on the philosophical value and the nature of film. The next section focuses on the film-as-philosophy debate. Section IV covers cinematic experience, while Section V includes interpretations of individual films that touch on questions of artificial intelligence, race and film, and cinema's biopolitical potential. Finally, the last section proposes new avenues for future research on the moving image beyond film. This book will appeal to a broad range of scholars working in film studies, theory, and philosophy. (shrink)

The work of French philosopher and theologian Jean-Luc Marion has been recognized as among the most suggestive and productive in the philosophy of religion today. In Reading Marion, Christina M. Gschwandtner provides the first comprehensive introduction to Marion's large and conceptually dense corpus. Gschwandtner gives particular attention to Marion's early work on Descartes and follows thematic threads through to his most recent publications on charity and eroticism. She explores in detail three prominent topics in Marion's thought: the desire to (...) overcome metaphysics, his reflections on the divine, and his reconsideration of the relation of the self to the other in love. Gschwandtner reveals Marion's thought as a unified whole and provides context for his theological and phenomenological writings. Readers at all levels will find insight into the work of one of the world's most provocative thinkers. (shrink)

Research in the cognitive sciences indicates that metaphors significantly shape perceptions and approaches to problem solving. With this in mind, this essay argues that it is problematic for ethicists that mainstream economics and other social scientific literature relies on naturalistic metaphors to describe markets. These imply an inaccurate picture of economic phenomena and rhetorically frame many solutions to problems such as inequality as interventionist. This essay proposes that religious ethicists may find resources for avoiding this conceptual hazard in emerging fields (...) of heterodox economics that are attentive to the role of culture and human agency in shaping markets. It introduces feminist, behavioral, institutional, and Austrian economics in particular and highlights some of the specific approaches to inequality adopted in these fields. It then suggests that engaging heterodox perspectives more generally may help ethicists keep in view the full complexity and social nature of the economic problems they analyze. (shrink)

Reviewers of this book have praised Christina Hoff Sommer's well-reasoned argument against many feminists' reliance on misleading, politically motivated 'facts' about how women are victimised.

Recent work in behavioral economics and psychology provides valuable resources for religious ethicists. This book discussion examines contributions by Cass Sunstein, Daniel Kahneman, George Akerlof and Rachel Kranton, Uri Gneezy and John A. List, and Douglas Hough. This literature raises important questions about ethical decision-making, moral agency and responsibility, and the ethics of life in global capitalism. It also opens up promising areas for interdisciplinary dialogue between economics and religious studies. This book discussion concludes that religious ethicists have much to (...) contribute to the conversations about moral anthropology that are now being held in behavioral economic research, and to the broader political economic debates in which this research participates. (shrink)