A vast body of research shows largely positive associations between religiosity/spirituality (R/S) and positive well‐being outcomes. Such research has examined religious communities and general populations, but little is known about the relationship between R/S and well‐being among scientists, who typically tend to be less religious than the general public. Drawing on nationally representative survey data on physicists and biologists in India, Italy, the United Kingdom, and the United States (N = 3442), this study examines whether the relationship between R/S and (...) mental health holds for scientists, particularly during the COVID‐19 pandemic. We find that net of statistical controls, higher levels of religious and spiritual commitment are associated with significantly higher levels of well‐being and lower levels of psychological distress. Overall, the results indicate that a positive relationship between R/S and mental health holds even for scientists. The study's findings have implications for future analysis of the relationship between R/S and the well‐being of people working in other professions. (shrink)

The present study examined the distinct configurations, or profiles, taken by work fatigue dimensions among samples of military and civilian employees. We also tested profile similarity across these two samples of employees. In addition, this research documented the relations between the identified work fatigue profiles, one predictor variable, and a series of attitudinal outcomes among military employees. Six profiles of employees characterized by different levels of global and specific work fatigue were identified using latent profile analyses: Low Fatigue, Physically and (...) Emotionally Depleted, Emotionally Depleted, Globally and Mentally Depleted, Globally and Emotionally Depleted, and Balanced. In both samples, employees corresponding to the Balanced profile displayed average levels of global and specific work fatigue. However, this profile slightly differed across sample, as indicated by the observation of work fatigue levels that were slightly higher among the military than among civilians. Militaries’ perceptions of psychological empowerment were significantly related to their likelihood of belonging to all profiles. In turn, militaries’ career satisfaction, job satisfaction, and turnover intentions were also found to differ as a function of profile membership. (shrink)

A central feature of our waking mental experience is that our attention naturally toggles back and forth between “external” and “internal” stimuli. In the midst of an externally demanding task, attention can involuntarily shift internally with no clear reason how or why thoughts momentarily shifted inward. In the case of external attention, we are typically exploring and encoding aspects of our external world, whereas internal attention often involves searching for and retrieving potentially relevant information from our memory networks. Cognitive science (...) has traditionally focused on understanding forms of internal and external attention separately, leaving a mystery about what sparks the seemingly automatic shifts between the two. Specifically, what shifts attentional focus from being outward‐directed to being inward‐directed? We present a candidate mechanism: Familiarity‐detection. (shrink)

We propose that IAM and déjà vu may not share a placement on the same gradient, per se, but the mechanism of cue familiarity detection, and a major differentiating factor between the two metacognitive experiences is whether the resulting inward directed search of memory yields retrieved content or not. Déjà vu may manifest when contentless familiarity detection is inexplicable by the experiencer.

Humans, animals, and the environment face a universal crisis: antimicrobial resistance. Addressing AR and its multi-disciplinary causes across many sectors including in human and veterinary medicine remains underdeveloped. One barrier to AR efforts is an inconsistent process to incorporate the plenitude of stakeholders about what AR is and how to stifle its development and spread—especially stakeholders from the animal agriculture sector, one of the largest purchasers of antimicrobial drugs. In 2019, The Wellcome Trust released Reframing Resistance: How to communicate about (...) antimicrobial resistance effectively, which proposed the need to establish a consistent and harmonized messaging effort that describes the AR crisis and its global implications for health and wellbeing across all stakeholders. Yet, Reframing Resistance does not specifically engage the animal agriculture community. This study investigates the gap between two principles recommended by Reframing Resistance and animal agriculture stakeholders. For this analysis, the research group conducted 31 semi-structured interviews with a diverse group of United States animal agriculture stakeholders. Participants reported attitudes, beliefs, and practices about a variety of issues, including how they defined AR and what entities the AR crisis impacts most. Exploration of Reframing Resistance’s Principle 2, “explain the fundamentals succinctly” and Principle 3, “emphasis that this is universal issue; it can affect anyone, including you” reveals disagreement in both the fundamentals of AR and consensus of “who” the AR crisis impacts. Principle 2 may do better to acknowledge that animal agriculture stakeholders espouse a complex array of perspectives that cannot be summed up in a single perspective or principle. As a primary tool to combat AR, behavior change must be accomplished first through outreach to stakeholder groups and understanding their perspectives. (shrink)

Alexis de Tocqueville asserted that America had no truly great literature, and that American writers merely mimicked the British and European traditions of the eighteenth and nineteenth centuries. This new edited collection masterfully refutes Tocqueville's monocultural myopia and reveals the distinctive role American poetry and prose have played in reflecting and passing judgment upon the core values of American democracy. The essays, profiling the work of Mark Twain, F. Scott Fitzgerald, John Updike, Edith Wharton, Walt Whitman, Henry James, Willa (...) Cather, Walker Percy, and Tom Wolfe, reveal how America's greatest writers have acted as society's most ardent cheerleaders and its most penetrating critics. Christine Dunn Henderson's exciting new work offers literature as a portal through which to view the philosophical principles that animate America's political order and the mores which either reinforce or undermine them. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Slavery and the Roman Literary ImaginationJo-Ann SheltonWilliam Fitzgerald. Slavery and the Roman Literary Imagination. Roman Literature and Its Contexts. Cambridge: Cambridge University Press, 2000. xii + 129 pp. Cloth, $54.95; paper, $18.95.The study of slavery poses significant challenges for classical scholars. Slaves were numerous and ubiquitous in Roman society, and their almost constant presence surely affected the thoughts and behaviors of free persons. Many ancient writers, from (...) almost every genre, provide information about the practice of slavery, but they do not describe what it was like to be a free person surrounded by and dependent upon other human beings whom one considered inferior, yet essential. The proverb quoted by Seneca, totidem hostes esse quot servos, reveals that the pleasures and profits of slave ownership were accompanied by anxieties. These anxieties are the topic of this engaging book. Fitzgerald analyzes representations of slavery in literary texts in order to illuminate the ways in which slave owners imagined, structured and interpreted their experiences of being attended by servants. In the introduction, Fitzgerald provides several definitions of the phrase "living with slaves," which he uses throughout to denote the situation of the slave owner. (Fitzgerald generally uses the noun "master" to designate the dominant figure in the relationship, and masculine pronouns to refer to slaves.) He notes that the Romans inherited from the Athenians a conceptual structure that defined slavery and freedom, like body and mind, as polar opposites, but he suggests that it was difficult to reconcile this [End Page 599] theoretical opposition with the various interactions between slaves and free persons in everyday life. According to Fitzgerald, the slaveholder-slave relationship can best be understood as a set of ambiguities, contradictions, ironies, and paradoxes--whose clarification he undertakes. He maintains that literary texts are an appropriate source of information about the problems generated by living with slaves because "literature is preeminently the place where such complexities are expressed, exploited and managed" (9). He also asserts that slavery provided free persons with a metaphor for a range of other institutions, relationships, and experiences, and even for literature itself.In chapter 1, Fitzgerald explores literary representations of the slave as an "other self." One striking contradiction inherent in slavery was that a slave owner was best served by a slave who, on the one hand, acted as a mere extension of the owner's will, but, on the other hand, exercised judgment and showed initiative. The process of anticipating their owners' every thought required that slaves possess intimate knowledge of their owners, but this knowledge bestowed a power that was, paradoxically, incompatible with the slaves' subordinate status. Allowing one's slave total access to one's thoughts was, as Fitzgerald declares, one of the "attendant ironies of domination" (13). Silent, watchful slaves could, moreover, be a source of anxiety, if they were imagined to be judging one's behavior. Fitzgerald demonstrates how Horace, in Satires 2.7, exploits the specter of the judgmental slave to articulate a conflict within himself about his moral failings. The outraged and outspoken servile critic is, in fact, the voice of the master's conscience, a master who ironically is himself a critical observer of others. The clever slave and the exasperated slave owner are familiar figures in Roman comedy where, as Fitzgerald remarks, the antagonism that underlay the owner-slave relationship is a focus of comic interest. In real life, intelligent, resourceful slaves were valuable to their owners. In comedy, however, their behavior is portrayed as constantly threatening to the owners, who must assert their dominance through physical abuse. Analyzing a passage in Plautus' Persa (10-12), where a slave compares himself to his master's inflamed eye, Fitzgerald argues that the comparison indicates that the slave, like the eye, is essential to the master's well-being, but nonetheless irritates him and requires frequent scratching (physical abuse). As Fitzgerald points out, the abuse further aggravates, rather than alleviates, the situation, by making the eye/slave more inflamed. Chapter 1 ends with a discussion of poems in which Horace links the slave and the poet as providers of pleasure. Fitzgerald reads Odes 1.38, for example, as a poem in... (shrink)

Book review for 50 Concepts for a Critical Phenomenology, edited by Gail Weiss, Anne V. Murphy, and Gayle Salamon (2020).

This Element has two aims. The first is to discuss arguments philosophers have made about the difference God's existence might make to questions of general interest in metaethics. The second is to argue that it is a mistake to think we can get very far in answering these questions by assuming a thin conception of God, and to suggest that exploring the implications of thick theisms for metaethics would be more fruitful.

Freadman uses the term genre to access Peirce’s work, and expands this original theoretical approach by proposing that “genre” interacts with “sign” and that this interaction is central to the study of the semiotic in general.

This syllabus explores complex ways that Native peoples form relationships with environments. Topics include Native American environmental thought, ethics, technology, and aesthetics of practice. A comparative approach shows differences and similarities of Native and Western templates of understanding that frame relations in our human environment. Texts discuses understanding of traditional and contemporary indigenous philosophical frameworks of environmental practices, and why they collide with technology. Required text authors include Gregory Cajete, J. Baird Caldicott, Michael P. Nelson, Donald Grinde, and Bruce E. (...) Johansen; recommended readings include Krim Benterrak, Staphen Muecke, Paddy Roe, David Suzuki, and Peter Knudtson. (shrink)

Management and organization researchers are being called to conduct research that is more caring, yet the concept of care and how to practice it within the profession is undertheorized. Adopting a feminist epistemology and methodology, we develop the concept of care by weaving the personal, ethical, and political into the research process. First, we reflect critically on how aspects of care—attentiveness, responsibility, competence, and responsiveness (Tronto, Moral boundaries: a political argument for an ethic of care, Routledge, 1993; Tronto, Caring democracy: (...) markets, equality, and justice, New York University Press, 2013)—unfolded in our personal research experiences, and secondly, we conduct a review of articles published in management and organization studies and analyse expressed or concealed conceptions of care in scholars’ accounts of research purpose and ethics. We find three ethical sensibilities at the heart of enacting care: encountering the ‘other’, interpreting roles and responsibilities, and deliberating needs and resources. We contribute to a feminist research ethics by highlighting issues related to care that are concealed in dominant ethos guiding management and organization research. Further, we develop methodological insights for implementing an ethic of care as an alternative ethical standpoint in business research ethics. Finally, we provide suggestions for how to embed more care within research ethics practices in academic institutions. (shrink)

A satisfying theory of knowledge has to explain why knowledge seems to be better than mere true belief. In this paper, I try to show that the best reliabilist explanation (ERA+) is still not able to solve this problem. According to an already elaborated answer (ERA), it is better to possess knowledge that p because this makes likely that one’s future belief of a similar kind will also be true. I begin with a metaphysical comment which gives birth to ERA (...) +, a better formulation of ERA. Then, I raise two objections against ERA+. The first objection shows that the truth of the reliabilist answer requires the conception of a specific theory of instrumental value. In the second objection, I present an example in order to show that ERA+ actually fails to explain why it is better to possess knowledge than a mere true belief. (shrink)

In the first part of this article I will explore the reasons for the loss of the Divine Feminine and the powerful mythologies and beliefs which have structured our present view of reality. These have split Nature from Spirit and mind from soul and led to the idea of our dominance of Nature rather than to a caring relationship with it. In the second part I will explore the transformation of this outdated view as our consciousness moves to a new (...) level of understanding and embraces a New Story. The greatest challenge of our time is to heal the split between Spirit and Nature and reconnect our rational mind with our neglected soul. (shrink)

‘Vulnerable mission’ as a technical term was devised by a small team in 2007. There has been considerable Internet and conference debate on this issue since 2007. The issue for which vulnerable mission was formed is to create a way through dependency syndromes. For those working in areas of patron–client cultures where it is too easy to allow a dependency syndrome to develop, how can a vulnerable approach by the one sent be realistically engaged? This paper is an attempt to (...) consider the definition and biblical warrant for the concept of missional vulnerability. Surveying various biblical scenes even in so brief a paper brings a prophetic challenge. (shrink)

Living together peacefully in a world of differences asks for a practice of respecting the irreducible difference of the other. Acknowledging this `not-me' of the other subject generates an in-between: a space/time between subjects that cannot be transgressed other than by violence. Following Irigaray, I argue that this `in-between' comes about through the passion of wonder, a being touched in the flesh in the encounter with the other, which opens the subject to him/herself and to the other. To perceive this (...) touch asks for a life-style directed at keeping open and sensitizing the sensibilities of the senses, so that the subject's aesthesis or awareness for the perceptions of the sensible flesh and of its reactions to the other is heightened. Key-element in this aesthetics is the practice of breathing. It enables the subject to remain rooted in him/or herself and open to the other: generating and respecting the in-between between them. (shrink)

Malgré l’avènement de la figure de l’acteur créateur au tournant des XIXe et XXe siècles, les procédés de copie, d’imitation et de réactivation constituent une part non négligeable des outils convoqués dans les exercices spécifiques au jeu. Cette persistance, qui trouve son origine dans le Paradoxe sur le comédien de Diderot, se lit et se décline tout au long de l’histoire des théories du jeu, dans le recours fréquent à un modèle, dont le type varie (nature ou réel, arts plastiques, (...) personnage théâtral, performance). C’est cette double continuité, celle des procédés de copie et du modèle dans les théories du jeu auxquelles s’adossent des pratiques et dont découlent des modes de fabrication, qui a nourri une expérimentation pédagogique pratique au sein de La Manufacture – Haute École des Arts de la Scène de Lausanne. Les ateliers élaborés pour les étudiant.e.s consistant à mettre en œuvre ces trois opérations, à leur proposer une histoire sensible, c’est-à-dire éprouvée, du jeu de l’acteur, et à leur faire percevoir l’importance des procédés de copie, d’imitation et de réactivation dans la pensée et dans la pratique du jeu. (shrink)

Poetry -- Drama -- Philosophy -- History -- Fables, Novels, and Speeches.

Medical issues affecting health care have become everyday media events. In response to mounting public concern, growing numbers of bioethicists are being appointed to medical school faculties and public policy panels. However the ideas voiced in these forums are seldom informed by feminist perspectives. In this important book, a distinguished group of feminist scholars and activists discuss crucial bioethics topics in a feminist light. Among the subjects explored are the care/justice debates, transforming bioethics, practice, and reproduction. The book also covers (...) less commonly discussed issues, such as culturally appropriate responses to reproductive health problems in developing countries. (shrink)

Do human embryos have a disposition to personhood? This has been argued within recent attempts to reformulate the classical argument from potentiality for the protection of human embryos with the help of the concept of disposition. In this paper, I analyse the central ontological premise of this new approach and show that any hopes of rehabilitating in dispositionalist terms the idea of a potential to personhood inherent in human embryos are mistaken. The dispositionalist version of the potentiality argument navigates in (...) same metaphysical waters as its predecessor and, hence, collides just the same with biological facts concerning human embryogenesis. (shrink)

The word ‘empowerment’ has become a popular term, widely used as an important claim, also within the health services. In this paper the concept's philosophical roots are traced from Freire and his ‘Pedagogy of the Oppressed’ to the philosophical thoughts of Hegel, Habermas, and Sartre. An understanding of the concept, as a way to facilitate coping and well‐being in patients through reflection and dialogue, emerges. Within an empowerment strategy the important claim on the nurse and the patient will be to (...) reveal the patient's own resources and limitations in times with sickness and reduced functionality to promote the patient's choice to act and cope. From this point of view an education‐programme for the frail elderly is outlined. If the nurse wants to empower the elderly patient she has to be willing to be educated through the dialogue with the patient, and to look for the patient's own meaning of being frail and elderly. The coping and self‐care solutions for the patient may then even be different from the preferences of the nurse, and this does not mean that the empowerment strategy is a failure or that the patient then has to continue without the assistance from the nurse. Within an empowerment strategy, in the Freirerian sense, the important thing is that both the patient and the nurse together critically reflect on the meanings of the sickness so that the patient can be able to make his own conscious choices. (shrink)

PstS and DING proteins are members of a superfamily of secreted, high‐affinity phosphate‐binding proteins. Whereas microbial PstS have a well‐defined role in phosphate ABC transporters, the physiological function of DING proteins, named after their DINGGG N termini, still needs to be determined. PstS and DING proteins co‐exist in some Pseudomonas strains, to which they confer a highly adhesive and virulent phenotype. More than 30 DING proteins have now been purified, mostly from eukaryotes. They are often associated with infections or with (...) dysregulation of cell proliferation. Consequently, eukaryotic DING proteins could also be involved in cell–cell communication or adherence. The ubiquitous presence in eukaryotes of proteins structurally and functionally related to bacterial virulence factors is intriguing, as is the absence of eukaryotic genes encoding DING proteins in databases. DING proteins in eukaryotes could originate from unidentified commensal or symbiotic bacteria and could contribute to essential functions. Alternatively, DING proteins could be encoded by eukaryotic genes sharing special features that prevent their cloning. Both hypotheses are discussed. (shrink)

Two experiments were run to demonstrate the presence of a partial reinforcement extinction effect (PREE) and a partial punishment effect (PPE) 4 weeks after training in a 1-trial/day procedure. In the PREE paradigm, two groups of animals were trained to run a straight alley for food reward; one group was rewarded on every trial (CRF), whereas the other was rewarded on only 50% of the trials (PRF). In the test phase, extinction, no reward was present on any trial. Four weeks (...) after the end of acquisition, and subsequent to 7 days of CRF retraining, PRF animals showed greater resistance to extinction than did their CRF controls. The PPE paradigm resembled the PREE paradigm in all aspects, except that mild electric foot shock, together with the food reward, was used instead of nonreward on 50% of the acquisition trials. In the test phase, all animals were shocked and given a food reward on every trial. Four weeks after the end of acquisition and retraining, the animals with previous experience of shock in acquisition showed greater resistance to punishment than did their controls. (shrink)

In this article, I compare the ways in which Baudrillard and Heidegger seek to bring attention to the importance of death for our personal existential situation which has now become repressed in conceptions of existence and society. Heidegger critiques public conceptions of death that serve to cover up its importance. Less well known is that, somewhat in parallel fashion, Baudrillard charts a ‘genealogy’ of the ‘extradition’ of the dead from the centre of the social and he claims that we live (...) currently in a death denying society. This reduces the meaning of our own impending deaths. However, unlike Heidegger, Baudrillard’s ‘genealogical’ critique of the exclusion of death in modern society is not a one-way dismissal because he proposes an alternative social role for death in the form of ‘primitive symbolic exchange’. (shrink)

The politics of the human -- Humans, with content and without -- On not justifying equality : Rorty and Arendt -- Dignity and equality -- Humanism and posthumanism.

Ή μελέτη ἀφορᾶ τρία μικρά ἐλληνιστικά μνημεῖα της Δήλου : μιά κυκλική βάση κοσμημένη μέ κράνη, ξίφη καί κνημίδες, ἕναν ὀρθοστάτη μέ θύρσο καί στεφάνι κισσοῦ καί μία βάση τετράγωνη μονολιθική. Ή ἀπουσία ἐπιγραφικού κειμένου δέν ἐπιτρέπει τήν ταύτιση τοῦ προσώπου πού ἀφιέρωσε ἤ πού του ἀφιέρωσαν τό ἄγαλμα πού φέρει ἡ βάση μέ τά ὅπλα. Ή διακόσμηση της μπορεῖ νά χρησίμευε σάν ἐνδιάμεσο ἀνάμεσα στίς θριαμβευτικές ἤ ταφικές ἀπεικονίσεις τοῦ ἑλληνικοῦ κόσμου καί τῆς Ἰταλίας. Ή διακόσμηση τοῦ ὀρθοστάτη παραβάλλεται (...) μέ πολλές δηλιακές βάσεις πού ἔχουν στεφάνι καί θά μποροῦσε να συνοδεύει ἄγαλμα νικητῆ στά Διονύσια. Ὅσο γιά τό τρίτο μνημεῖο, τά θέματα πού περιβάλλονται ἀπό στεφάνια θυμίζουν ἄφλαστα, καί αὐτό μᾶς ἐπιτρέπει νά ὑποθέσουμε ἐπέτειο ναυτικῆς νίκης. (shrink)