The origins of choice -- The reproductive rights debate that ignored reproduction -- Putting reproduction back into reproductive freedom -- Reproductive freedom and human evolution -- Enlisting men in support of reproductive freedom -- Defending reproductive freedom from the dangers of reproductive technology -- Ought there be a law? -- Beyond choice.

Working as a peacekeeper is associated with the exposure to acute and/or catastrophic events and chronic stressors. Hence, the meager literature about peacekeepers’ wellbeing has mainly analyzed Post-Traumatic Stress Disorder (PTSD). This study aims to deep the analysis of the wellbeing of peacekeepers military. Based on the few studies on this population, we hypothesized that Italian peacekeeper military officers and enlisted men (n = 167; 103 males, 6 females, 58 missing) exhibit lower levels of internalizing symptoms (i.e., PTSD, depression, (...) general anxiety, obsessions, and somatization) as compared to a control group (n = 60; 32 males, 28 females). Moreover, we hypothesized that peacekeepers have higher levels of psychological resources (i.e., self-efficacy, self-esteem, social support) and quality of life (i.e., higher life satisfaction and lower general stress). We compared the groups by means of MANOVAs on the subscales of the Psychological Treatment Inventory (PTI; Gori et al., 2015). We found that Italian peacekeepers have lower internalizing symptoms and higher levels of self-efficacy and self-esteem than the control group; however, no statistically significant differences were observed on perceived social support. Finally, peacekeepers have a higher quality of life: scores reflect higher life satisfaction and lower distress than the control group. This study is in line with previous literature supporting the claim that Italian peacekeeper military officers have sufficient psychological resources for coping with the stressful situations implied in peacekeeping missions. Future studies should deepen the analysis of the military’s psychological characteristics by comparing war veterans and peacekeeper military. (shrink)

ISBN-13: 978-1934074480
Plot Summary from the book:
"An aristocratic young man, fed up with his studies, contemplates military service. His teacher is unable by any reasoning to call him back him from the path he has embarked upon. The young man enlists another youth who commits himself to the journey, dressed in military garb, and he happens upon two deserting soldiers, unsightly and ill-used both in their dress and in their hygiene. Both young men are so moved by the deserters’ (...) remarks deploring and reviling their lot in life that they return to their studies. One of the deserters, however, hopes to be welcomed back by the wife and small children he had deserted and left penniless and bereft of friends. She gives him a nasty reception, with verbal and corporal abuse, and he barely manages to have his sin forgiven and to return to her good graces."
From the Table of Contents:
Introduction
How to Use this Book
Jacobus Pontanus: Biography
Jesuit Comedy – Seriously?
The Stratocles as a Spiritual Exercise
Just War and the Morality of Military Service
A Play about War and the Real Wars of Pontanus' Time
The Characters and Their Names
Pontanus’ Use of Classical Sources
The History of the Text of Stratocles
Performance
Stratocles or War
Endnotes
Appendices
Pontanus on Humanist Studies
Pontanus on Writing Comedy
Renaissance School Hazing, called “Deposition”
Anonymous: Instructions for Deposition
Dialogue on Hazing (Progymnasma 100)
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The purpose of this research is to investigate the masculinity politics of the ex-gay movement, a loose-knit network of religious, scientific, and political organizations that advocates change for homosexuals. Guided by Risman's gender structure theory, the authors analyze the individual, interactional, and institutional dimensions of gender in ex-gay discourses. The authors employ critical discourse analysis of representative ex-gay texts to deconstruct the movement's gender ideology and to discuss the social implications of its masculinity politics. They argue that gender is one (...) of the ex-gay movement's most potent social movement resources, enabling it to consolidate power by enlisting new populations and to globalize by adapting to cultural contexts beyond the United States. The authors conclude that the ex-gay movement is an antigay countermovement and an antifeminist Christian Right men's movement. (shrink)

The origins of the unrest among the Pannonian legions in A.D. 14 are easily discerned. The great war in Illyricum of A.D. 6–9 involved the legions in a series of extremely arduous campaigns extending across the western half of the Balkan Peninsula, in particular the impenetrable forests of Bosnia and the rugged karst of Dalmatia. The nearness of this area to Italy made the war a great crisis in the reign of Augustus: conquest of Illyricum was the keystone of Augustus' (...) northern frontier policy and no efforts were spared to achieve this. Advances in Germany could be determined from expediency but the subjugation of the Bosnian tribes was a necessity. During the war the need for men was so great that conscription was introduced in Italy and even freedmen were enlisted when ordinary citizen volunteers were not forthcoming. Cassius Dio speaks of the low morale and outbreaks of mutiny in the army of Tiberius during the last season of the war. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Diagnostic WannabesJennifer Radden, PhD (bio)Saunders explores challenges for the clinician faced with self-styled sufferers from attention deficit hyperactivity disorder, post-traumatic stress disorder, bipolar disorder, autism spectrum disorder (ASD), and fibromyalgia. The diagnostic system was not meant to be used as “a scaffold for identity,” she points out. Yet wannabe patients now step into the clinic wielding self-proclaimed diagnoses as social identities. Saunders explains the context where such phenomena arise, (...) and offers guidelines for clinicians addressing this new reality. To do so, she enlists Rashed’s innovative normative approach to the so-called boundary problem of assigning, and providing justification for, the contested line between normal and disordered. The boundary problem itself seems to rise to prominence during our current era of increasingly dimensional thinking, it is worth noting, with psychiatric diagnoses taken to refer to points on a continuum, rather than to discrete categorical disease entities.On the likely sources of these ‘diagnostic’ social identities, as well as reasons why certain diagnoses attach to them more commonly than others, Saunders points to social trends (including what she asserts to be a “post-stigma” cultural environment), the failure of efforts to identify neurobiological markers for psychiatric disorder, the ubiquity of social media, the algorithms themselves, and the hyperconnected existence of contemporary times. Such narratives also offer the comforts of a sense of belonging and explanations for perceived inadequacies, she rightly observes.Despite today’s virtual and other inducements, the problem introduced here is not an entirely new one. The first part of the seventeenth century in Europe saw an apparent “epidemic” of what was known as “melancholy,” a condition associated with the spleen, whose symptoms loosely resembled those of today’s depression and anxiety. Much of this suffering was undeniably real, but much was a fashionable, identity-conferring pose. “Every distemper of the body now is complicated with spleen,” the poet John Donne ironically observes in a letter dated 1622, “and when we were young men we scarce ever heard of the spleen. In our declinations now, every accident is accompanied with heavy clouds of melancholy”1 (Gosse, 2019). By then, the Melancholic Man (or homo melancholicus), with his surfeit of spleen, was an unmistakable character type—or social identity, as we would now say. Recognized and saluted in centuries-long literary and illustrative traditions, the type was an anchoring element of the humoral medicine which, despite the gradual emergence of more empirical science, had endured since Galenic times.Melancholy’s closest descendants, affective depressive and anxiety disorders, are today less evident among the troubling identities Saunders discusses—somewhat preempted, she points out, by more cognitively-based diagnoses such as ASD. [End Page 279] This is itself an ironic reminder of the vagaries of cultural attitudes, cautioning us to remember the broader context where these particular social identities are selected for emulation and adoption.The lure of the melancholy man’s2 social identity is well understood: already normalized, within the humoral system in which excess black bile afflicted roughly one in four people, it had been valorized for centuries—arguably by Aristotelian writing (in the dubious ‘Problems’), during the Renaissance by Ficino, and Shakespeare—even by Freud in his 1916 ‘Mourning and Melancholia.’ Through most of Western history, the positive attributes and benefits of the dark moods of melancholy have needed no further explaining or justifying. They glow with glamorous associations.Applying Rashed’s conditions for appropriately acknowledging and recognizing the fit of a person’s chosen social identity, Saunders‘ guidance for clinicians clarifies boundary matters. And it illustrates how to understand, regulate and communicate the appropriate norms in ways that can dissuade those whose personal growth and mental health are not served by claiming such identities.With at least some of the popular social identities Saunders describes, I think we can helpfully continue the comparison with the homo melancholicus. For the ‘neurodiversity’ rhetoric of our own times contains forces promoting both the normalization and the valorization of syndromes such as ASD. Pointing to analogies with differences of gender, ethnicity and culture, neurodiversity theorizing argues for a respect for, and appreciation of, difference. Mental or cognitive variations are equally natural and valuable, it is... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Lynn Huffer's Mad For Foucault:An Analysis of Historical Eros?Laura HengeholdMad for Foucault is a remarkably beautiful book balanced on the edges between the personal, the impersonal, and the public and reflected through Foucault's own struggles to establish those divides. Huffer's goal in Mad for Foucault is to draw scholarly attention to the emotional and ethical content of Foucault's writing, as well as to assess the risks of queer theory's (...) dependence on dialectics and psychoanalytic theory. Reading History of Sexuality I in light of History of Madness, she argues, renders the ethical aspects of Foucault's early project clear and reveals the continuity with his later work on ethics, putting the central concerns of queer theory in a different light. But this continuity is only visible through attention to the lyrical force resulting from tensions between these edges, which also separate genders and epochs, as if Las Meninas were to draw the viewer's gaze toward a fractured mirror rather than a sovereign one.The elements of History of Sexuality I that have been most important for the queer theorists Huffer engages are Foucault's attempt to date the shifts from a perception of sinful acts to a perception of homosexual personality types, and his warning that reifying such personality types as "identities" in hopes of liberation from heterosexist oppression continues to support the social mechanisms that identify personal truth with sexuality. Some (associated with Judith Butler) have tried to develop an account of agency that owes less to the exclusions of traditional moral and psychological theories but risks establishing its own hierarchies of psychic "health." Others (Lee Edelman is exemplary) [End Page 226] have also argued that the affects associated with these acts and identities, and possibly the ethical attitudes arising from these affects, are historical effects that must be bracketed in the name of resisting biopower (Huffer 2010, 94-95).Both groups, Huffer argues, have merely performed a dialectical reversal within the order of sexualities inherited from the nineteenth century, without appreciating Foucault's effort to cast the very terms of that order into question—above all, in History of Madness (Huffer 2010, 113-16). What is more disturbing, both sides have enlisted psychoanalysis on their behalf, although Foucault remained skeptical of psychoanalysis. In History of Madness (2006a), Foucault's skepticism was justified in the name of the affective attachments of queer life and his deeply felt fascination for the traces of a sexual hybridity almost erased from European history. For Huffer, the real question posed by both History of Sexuality I and History of Madness is not, as queer theorists might believe, "why sexuality became a moral issue" (and how might it cease to be one) but who was buried when the nineteenth-century medicalization of sexuality replaced erotic experience with explanations of sexual abnormalities (2010, 229). She reads Foucault's work as a meditation on the ethical tragedy presented by the scattered ashes of even "infamous men."Although there are many themes I could address, I will let my comments be guided by Huffer's reading of the explicit and implicit critique of psychoanalysis found in Foucault's work, and its relation to Foucault's ambivalent Kantianism (2010, 127-33, 134). This critique comes from several directions. First, throughout all his works, including Archeology of Knowledge, Foucault criticizes interpretive approaches to the historical record and to human speech. Practices such as "commentary" reduce the variety of events that can be perceived in the historical field and turn some into the content or meaning of others, which are thereby privileged metaphysically as "more real." Second, Foucault criticizes power relations forcing some to confess and to interpret the products of their own confession in terms of the meanings religious or medical authorities insist on finding there. From the seventeenth century through the present, such authorities have identified work and family-oriented behavior as "reasonable" and have forced those whose behavior does not fit those terms to understand themselves as deviations from that norm (Huffer 2010, 105, 107-108).Third, according to Huffer, Foucault subjects belief in the psyche as scientific object and focus of work on the self to historical analysis... (shrink)

The passage of the Servicemen’s Readjustment Act of 1944 — or GI Bill — opened up a dialogue about men’s physical and mental health, for it addressed very directly what ordinary men would need to recover from extraordinary violence. Political leaders identified veterans’ “welfare,” by which they meant general well-being, as a top priority of World War II’s recovery, and the GI Bill was the centerpiece of their agenda. The bill’s passage was an impressive legislative triumph, the collective product of (...) massive medical, legal, and social science research, bipartisan politicking, and veterans’ activism. It provided education, housing, and small business assistance, along with mental and physical rehabilitation in government-funded hospitals. All of these programs, whether they served mind, body, or wallet, amounted to welfare — a set of government-sponsored policies and services designed to aid a soldier’s transition from enlisted man to healthy, productive citizen. Thus we have to think about the broad reach of the GI Bill’s welfare provision as one of the health legacies of World War II. (shrink)

This chapter contains sections titled: Conscription and Combat Violence Corporal Punishment Sexual Assault Circumcision Education Family and Other Relationships Bodily Privacy Life Expectancy Imprisonment and Capital Punishment Conclusion.

Across languages, we find indefinites that trigger modal inferences. One such indefinite is Spanish alg´un. The sentence in (1), for instance, makes an existential claim (that there is a student that Mar´ıa married), and additionally conveys that the speaker does not know which student satisfies this claim. Hence, adding the continuation namely Pedro, which explicitly identifies the student that Mar´ıa married, would result in oddity. In contrast, the counterpart of (1) with the ‘plain’ indefinite un allows for such a continuation, (...) witness (2). (shrink)

Across languages, we find epistemic indefinites, i.e. existential determiners that can convey information about the speaker’s epistemic state.1 One such indefinite is Spanish alg´un, which marks ignorance on the part of the speaker. By using alg´un in (1a) the speaker signals that he is unable (or unwilling) to identify the doctor that Mar´ıa married. Hence, it would be odd for him to add a namely continuation that explicitly identifies the doctor in question, as in (1b). From now on, we will (...) refer to the marking of the speaker’s lack of knowledge as an ‘epistemic effect.’ (Alonso-Ovalle and Men´endez-Benito, 2003). (shrink)

According to social learning theory, we explored the relation between ethical leadership and knowledge hiding. We developed a moderated mediation model of the psychological safety linking ethical leadership and knowledge hiding. Surveying 436 employees in 78 teams, we found that ethical leadership was negatively related to knowledge hiding, and that this relation was mediated by psychological safety. We further found that the effect of ethical leadership on knowledge hiding was contingent on a mastery climate. Finally, theoretical and practical implications were (...) discussed for leadership and knowledge management. (shrink)

The social environment influences what information individuals sample: people are often exposed to alternatives that are popular. This can systematically change an individual's evaluation of an alternative if she had previously been avoiding it due to a negative evaluation. The authors show that social exposure can have positive or negative effects on evaluation, depending on how popularity and prior evaluations interact. This theory was supported by a large‐scale analysis of data from a hotel chain.

In his speech to an assembly of « corporate citizens » at the conference « Fibers and Textiles for the Future » at the University of Tampere in Finland, Hank Hardy Unruh of the WTO explains all the advantages of freedom and remote labor: After all, the American South, a great producer of textiles in its time, gained nothing from its localization of slavery. But remote labor demands close-up forms of surveillance and therefore creates a new market, for which the (...) WTO proposes a « textile solution » ... By passing themselves off as the representatives of an unbearable new world order to which businessmen and technocrats have not ceased to assent, the Yes Men create au extremely effective form of invisible theater, intervening’ in real situations and using various media to deliver their parodic and precise critique of neoliberal ideology. (shrink)

There seems to be a broad agreement that curiosity is important in education. However, current research often seeks to answer the question of how best to nurture curiosity and fails to ask the normative question of why this should be done. A closer look reveals that the reasons for justifying the importance of curiosity vary, with some theorists pointing to its role in cognitive development as a starting point for learning, and others praising it as an element of democracy and (...) a child’s right to participation. Most of these approaches understand curiosity as an individual urge or desire for knowledge. In contrast, this article will examine a relational understanding of the concept by focussing on social curiosity. Instead of following a cognitive developmentalist, intellectual virtue or emancipatory approach to valuing curiosity, I will employ relational ethical theory. The argument then explores a possible analogy between social curiosity and the concept of sovereign expressions of life, as developed by the Danish philosopher and theologian K.E. Løgstrup. By drawing on his relational ethics, the article aims to expand the theoretical grounds on which curiosity can be normatively legitimised in education. With children spending longer and longer hours in educational, structured and adult-led settings, I conclude with a twofold normative claim: Social curiosity should be a part of all relations in education and its absence should lead to an ethical demand. In addition, an awareness of the actual deeds through which social curiosity is realised is also a topic that must be addressed by educators. (shrink)

Across languages, we find indefinites that trigger modal inferences. This article contributes to a semantic typology of these items by contrasting Spanish alg´un with in-.

Time theft represents an inconspicuous yet pervasive form of unethical misconduct in the workplace, engendering significant losses for organizations. It is thus incumbent upon companies to take measures to mitigate such conduct. Human resource management (HRM) constitutes a pivotal approach through which organizations can regulate employee actions and curb organizational misconduct; however, its role has been largely underexplored in the extant literature. Recognizing the moral foundations of socially responsible HRM (SRHRM), we synthesize signaling theory with cue consistency theory to posit (...) that SRHRM exerts a negative influence on employee time theft via enhanced moral awareness. Furthermore, we contend that ethical leadership acts as a critical contingency factor that reinforces the negative relationship between SRHRM and time theft through heightened moral awareness. Employing two-wave survey studies and a scenario-based experiment, our hypotheses were empirically supported. Our findings contribute to both theoretical and practical understandings within the domains of SRHRM and time theft research. Additionally, we discuss limitations and propose future research directions. (shrink)