Mental healthcare research increasingly focuses the needs of trans people and, in doing so, acknowledges knowledge and epistemic resources developed in trans communities. In this article, we aim to raise awareness of an ethical issue described by Emmalon Davis that may arise in the context of engaging with community knowledge and epistemic resources: the risk of epistemic appropriation. It is composed of two harms (1) a detachment of epistemic resources developed in the originating community and (2) a misdirection of these (...) epistemic resources for epistemic goals of a dominant community. In this article, we map and discuss the ethical concerns in using knowledge originating in trans communities in terms of epistemic appropriation in the context of mental healthcare research. We first argue that misgendering, failing to reference non-academic sources and a lack of attribution in community authorship are forms of epistemicdetachment. Second, we problematize cases of epistemicmisdirectionof trans epistemic resources, focusing on the examples of detransition and transition regret. We discuss harms related to epistemic appropriation in relationship to risks to safety. The article aims to raise awareness about the risk of epistemic appropriation both in researchers engaging with trans knowledge as well as in mental healthcare workers who seek information on trans. (shrink)

This study was designed to test the hypothesis that events such as the Christmas Eve Carol Services at Liverpool Cathedral that include some regular churchgoers (people who attend services most weeks) and much larger numbers of occasional visitors (who may attend church only once or twice a year) make a significant impact on the psychological health and well-being of the participants. Using a repeat-measure design, participants were invited to complete a copy of the Oxford Happiness Questionnaire while they were waiting (...) for the service to begin and then to complete a second copy during a five-minute organ improvisation just before the close of the service. Data provided by 802 participants who completed both copies of the instrument demonstrated a significantly higher score on the Oxford Happiness Questionnaire at time two than at time one, suggesting that attendance at the service had exerted a positive impact on psychological health and well-being. Contribution: Situated within the science of cathedral studies, this article demonstrates by means of a repeated-measure study that cathedrals can make a significant impact on the psychological health and well-being of the wider community served by them. The same well-being measure was completed by 802 participants at the Christmas Eve Carol Services before and after the event, with a significant increase in scores at time two. (shrink)

This paper explores how the epistemic emotions of curiosity, awe, and wonder can motivate us to expand our understanding. Curiosity drives us to fill a local gap in our knowledge. Awe is a mixture of fear and fascination for something so vast and mysterious that it challenges our understanding, thus inciting cognitive accommodation. Wonder is intermediate between curiosity and awe. Awe is commonly understood as a religious emotion, a reverence for the “numinous”—a transcendent reality out of bounds for ordinary humans. (...) Awe has also been conceived as a scientific emotion, a desire to explore an infinite realm of potentiality. The latter defines “raw transcendence”, a willingness to go beyond any boundary imposed by tradition or authority. Newtonian science ignores such emotions, proposing a purely rational, reductionist picture of the world as a clockwork mechanism. However, the new scientific worldview sees the universe as evolving while producing endless novelty. The scientific investigation of this potential can benefit from practices that promote awe and wonder. These include experiencing landscapes, artistic beauty, complex patterns, and mathematical infinity. Awe and wonder thus can help us to realize the Enlightenment's promise of unbounded progress in our understanding of the universe. (shrink)

This study explores the connection between dominant psychological type preferences and reader interpretations of biblical texts. Working in type-alike groups, a group of 40 Anglican clergy were invited to employ their strongest function to engage conversation between Mark’s account of Jesus sending out the disciples and the experience of ministry in today’s world. The data supported the hermeneutical theory proposed by the SIFT approach to biblical interpretation and liturgical preaching by demonstrating the four clear and distinctive voices of sensing, intuition, (...) feeling and thinking. (shrink)

Psalm 73 is a challenging Psalm in which the Psalmist draws on rich imagery to juxtapose doctrine and experience and to juxtapose the goodness of God with divine retribution. Drawing on data provided by 15 theological educators within the Anglican Diocese of Cyprus and the Gulf, this study tests the thesis that the imagery of Psalm 73 will be perceived differently by sensing types and by intuitive types and that the issue ‘Is God really good to the upright?’ will be (...) judged differently by feeling types and by thinking types. The findings from this study are consistent with the broader hermeneutical theory that the psychological type profile of the reader, in terms of perceiving preference and judging preference, plays a formative part in shaping the interpretation of biblical material.Contribution: Situated within the reader-perspective approach to biblical hermeneutics, the SIFT method is concerned with identifying the influence of the psychological type of the reader in shaping the interpretation of text. The present study demonstrates that this theory holds true for the way in which theological educators read Psalm 73. (shrink)

ABSTRACT In this article, we first document the virtually complete absence of infectious disease examples and concerns at the time bioethics emerged as a field. We then argue that this oversight was not benign by considering two central issues in the field, informed consent and distributive justice, and showing how they might have been framed differently had infectiousness been at the forefront of concern. The solution to this omission might be to apply standard approaches in liberal bioethics, such as autonomy (...) and the harm principle, to infectious examples. We argue that this is insufficient, however. Taking infectious disease into account requires understanding the patient as victim and as vector. Infectiousness reminds us that as autonomous agents we are both embodied and vulnerable in our relationships with others. We conclude by applying this reunderstanding of agency to the examples of informed consent and distributive justice in health care. (shrink)

The COVID-19 pandemic continues to pose significant health, economic, and social challenges. Given that many of these challenges have moral relevance, the present studies investigate whether the COVID-19 pandemic is influencing moral decision-making and whether moralisation of behaviours specific to the crisis predict adherence to government-recommended behaviours. Whilst we find no evidence that utilitarian endorsements have changed during the pandemic at two separate timepoints, individuals have moralised non-compliant behaviours associated with the pandemic such as failing to physically distance themselves from (...) others. Importantly, our findings show that this moralisation predicts sustained individual compliance with government-recommended behaviours. (shrink)

If school districts want to sustain improvements that have been achieved during this period of district transformation, district leaders need to align their district, both vertically and horizontally. Alignment assures that the work of individuals supports their team goals, the work of teams supports their school's goals, the work of schools supports their clusters, and the work of clusters supports the district's strategic direction. This groudbreaking work presents qualitative information about the nature of strategic alignment in school systems and how (...) to create and sustain it. (shrink)

In the midst of the ultra modernity of stock exchanges and financial markets, certain practitioners are increasingly using forecasting models of changes in rates whose scientific rationality is particularly contested. We refer to ‘technical analysis’, or, in the jargon of finance, of ‘chartism’. The adherents of this practice affirm that their models offer the possibility of detecting and of reading, by means of stereotyped graphical configurations, rising or falling market trends. Now, for a large number of people who hold scientific (...) economic and financial theories to describe the ‘nature’ of changes in rates as so many random and unpredictable phenomena, these models arise above all from the sphere of ‘superstition’ and ‘beliefs’, in the worst sense of the term. To listen to them, one would think there was hardly any difference between sorcery, prophecy, and chartism, since in short: “it works because people believe in it”. These are remarks that can only arouse the curiosity of the anthropologist, because they actually serve merely to recall epistemologica! controversies that depend on the rationality and the irrationality of observed practices and debates in various cultures. At the heart of these contradictory debates, it is precisely prophecy as a cultural mode of managing unforeseen events that has been the subject of multiple anthropological, historical, and epistemological studies which can, in a comparative perspective, clarify the structure and functioning of forecasting tools employed by the chartists in the context of financial speculation. (shrink)

The prelims comprise: -/- The Risk of Injustice and Characterizing a Group as “Vulnerable”; Discrimination and Distributive Justice: Some Background Choices for Providers; Life-Cycles: Children, Pregnant Women, and the Elderly; The Significance of Injustice; Disability; Race; People in Poverty and Immigrants; Conclusion; Notes; References.

Two cohorts of teachers working full‐time in Church of England voluntary‐aided and voluntary‐controlled first, primary and middle schools within the Diocese of St Edmundsbury and Ipswich were invited to complete a questionnaire concerned with teaching styles in 1982 and again in 1996. The data demonstrate a significant shift toward placing greater value on traditional teaching styles between 1982 and 1996.

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

In lieu of an abstract, here is a brief excerpt of the content:The View from GadshillFrancis SparshottII once had a furious confrontation with that learned and passionate scholar, the late Milton C. Nahm. He had been giving a paper that involved Falstaff—I forget how, but it included the familiar appeal to the fat knight as the comic spirit of untrammelled life, so that the newly crowned Hal’s final repudiation—“I know thee not, old man”—chills the audience as a denial of humanity (...) in favor of impersonal administration. But I told Nahm that I could not see Falstaff that way. As a boy, if I cycled home from Gravesend to Rochester I had to pass over the North Downs at Gadshill. And it is at Gadshill, when we first meet him, that Falstaff’s gang is planning to waylay a band of innocent travelers. I could never take kindly to a man who made a living mugging and rolling people like me. Nahm was contemptuous of my incompetence to deal with literature: I was prevented from appreciating the portrait of the comic monster, appalling but breathtaking, by my inhibited and inhibiting moralism. But I insisted that I saw no reason why one should abandon one’s identity or one’s morality while one was watching a play or reading a book.Nahm would have been right if I had been insensitive to Falstaff’s outrageousness, his unscrupulous energy and vivacity, his wit and candor. But I think my appreciation was sharpened rather than nullified by my awareness of the real menace Falstaff represents to people who happen not to be his pals. And I think Nahm’s enthusiasm blinded him to something else that Shakespeare wrote into the part. At that very first meeting, we find Falstaff trying to negotiate for himself a position of power or privilege when the young prince shall succeed to the throne. And it is just this negotiation that Falstaff is trying to resume [End Page 398] from the sidewalk at the end, when the new king brushes him off. Nahm did not notice this because it did not occur to him that Henry V was going to be a real king with real power over real people, just as it did not occur to him that Falstaff’s robbed and brutalized pilgrim victims would be real people suffering real injury and loss. If my personal angle, the potential victim’s view, had so usurped my vision that it blinded me to whatever else the playwright had made of his character and its situation, it would have made me a bad viewer of the play. But it might have added depth to my understanding and my criticism if it gave me an angle that other viewers and readers could imaginatively share. 1 Since each of us has some sort of angle on everything, sharing perspectives can always be valuable.III have been reminded of my encounter with Nahm by reading Edward W. Said’s Culture and Imperialism. 2 The book appears to start from the position that imperialism is the “determining political horizon of modern Western culture” (p. 60), imperialism being defined as the policy of establishing and maintaining an empire, and an empire as “a relationship... in which one state controls the effective political sovereignty of another political society” (p. 9). Because this is the determining horizon, the right way to think of any “Western” author is as an agent of imperialism, although of course this is most easily shown in the case of authors and works in which the imperial connection is explicit.If there is to be a uniform curriculum and canon for the teaching of English literature everywhere in the world, that canon obviously should not be based on works that assume the rightness and normality of an imperialism that defines most readers of that literature as racially and culturally inferior; such a canon is itself a tacit agent of an offensive and gratuitous imperialism. This much seems clear. But Said’s book then moves off into a hackneyed recitation of the evils that the West (or the north, or the developed world 3 ) inflicts on a world of passive victims, followed by a denunciation of the... (shrink)

The United States, like other countries facing rising health care costs, is pursuing a commitment to interoperable electronic health records. Electronic records, it is thought, have the potential to reduce the risks of error, improve care coordination, monitor care quality, enable patients to participate more fully in care management, and provide the data needed for research and surveillance. Interoperable electronic health records on a national scale — the ideal of a national health information network — seem likely to magnify these (...) advantages. Thus, the recent economic stimulus package contains considerable funding for the development of “health information technology architecture that will support the nationwide electronic exchange and use of health information in a secure, private, and accurate manner.”. (shrink)

African researchers and their collaborators have been making significant contributions to useful research findings and discoveries in Africa. Despite evidence of scientific misconduct even in heavily regulated research environments, there is little documented information that supports prevalence of research misconduct in Africa. Available literature on research misconduct has focused on the developed world, where credible research integrity systems are already in place. Public attention to research misconduct has lately increased, calling for attention to weaknesses in current research policies and regulatory (...) frameworks. Africa needs policies, structural and governance systems that promote responsible conduct of research. To begin to offset this relative lack of documented evidence of research misconduct, contributors working in various research institutions from nine African countries agreed to share their experiences to highlight problems and explore the need to identify strategies to promote research integrity in the African continent. The experiences shared include anecdotal but reliable accounts of previously undocumented research misconduct, including some ‘normal misbehavior’ of frontline staff in those countries. Two broad approaches to foster greater research integrity are proposed including promotion of institutional and individual capacity building to instil a culture of responsible research conduct in existing and upcoming research scientist and developing deterrent and corrective policies to minimize research misconduct and other questionable research practices. By sharing these experiences and through the strategies proposed, the authors hope to limit the level of research misconduct and promote research integrity in Africa. (shrink)

Francis Dunlop; The Education of the Emotions, Journal of Philosophy of Education, Volume 18, Issue 2, 30 May 2006, Pages 245–255, https://doi.org/10.1111/j.146.

Syndromic surveillance uses new ways of gathering data to identify possible disease outbreaks. Because syndromic surveillance can be implemented to detect patterns before diseases are even identified, it poses novel problems for informed consent, patient privacy and confidentiality, and risks of stigmatization. This paper analyzes these ethical issues from the viewpoint of the patient as victim and vector. It concludes by pointing out that the new International Health Regulations fail to take full account of the ethical challenges raised by syndromic (...) surveillance. (shrink)

Francis Dunlop; Human Dignity and Direct Awareness, Journal of Philosophy of Education, Volume 14, Issue 2, 30 May 2006, Pages 169–180, https://doi.org/10.1111/.

Francis Dunlop; Louis Arnaud Reid on Understanding, Journal of Philosophy of Education, Volume 20, Issue 1, 30 May 2006, Pages 143–151, https://doi.org/10.1111/.

Francis Dunlop; Thinking in Images, Journal of Philosophy of Education, Volume 22, Issue 2, 30 May 2006, Pages 265, https://doi.org/10.1111/j.1467-9752.1988.tb0.